Our Parents: Our Masters

Our Parents: Our Masters

 In the Name of Allâh, the Most Beneficent, the Most Merciful These are collected from as-Samarqandi’s ‘Tambih al-Ghafilin’ (p. 84-91): From the chapter on the rights of the parents: 1 – Ibn ‘Abbas said: “There is not a single believer who has two parents and wakes up while he is good to them except that Allah opens up for him two gates to Paradise, and if he makes one of them angry, Allah will not be Pleased with him until that parent becomes pleased with him again.” It was asked: “Even if that parent was oppressive and in the wrong?” It was replied: “Yes, even so. And he never wakes up while he is bad to them except that Allah opens up for him two gates to Hell.” 2 – as-Samarqandi said: “If Allah – the Exalted – had not mentioned the position and sacredness of the parents in His Book, and did not admonish regarding it, then it would have been realized by simple logic. So, it is obligatory upon the one with logic and intelligence to realize their sacredness and to fulfill their rights. How is it, then, when Allah – the Exalted – has mentioned this in all of His Books: the Torah, the Gospels, the Psalms and the Qur’an, has commanded this in all of His Books, and revealed this to all of His Prophets and advised them regarding the honorable position of the parents and their rights, and has made His Pleasure dependent on their pleasure, and His Anger dependent on their anger?” 3 – Farqad as-Sabakhi said: “I have read in many books that it is not for the son (or daughter) to speak in the presence of the parents except with their permission, or to walk in front of them, or to their right or left, unless they call him to walk next to them. Rather, he should walk behind them as a slave walks behind his master.” 4 – It was said by a group of the Tabi’in: “Whoever supplicates for his parents five times in a day has fulfilled their rights, since Allah has Said: {“…to thank Me and your parents. To Me is the final return.”} [Luqman; 14], and you thank Allah – the Exalted – by praying five times in a day. Likewise, you would thank your parents by praying for them five times in a day.” 5 – It was said by a group of the Companions: “To leave off praying for one’s parents results in a tight and constricted life for the son.” And let’s not forget about the rights upon the parents: 6 – as-Samarqandi related that Abu Hafs al-Iskandrani – one of the scholars of Uzbekistan – said that a man came to him and said: “My son hit me and hurt me!” The scholar said: “Glory be to Allah! A son hitting his father? Have you taught him manners and knowledge?” The man said: “No.” “Have you taught him the Qur’an?” The man replied: “No.” “So, what does he know how to do?” The man replied: “Farming.” “Do you know why he hit you?” The man replied: “No.” The scholar then said: “It might have been that when he woke up in the morning, he went to the fields, was riding on a donkey, had a stick between his hands, had a dog behind him, and did not have any knowledge of the Qur’an (because you failed to teach him any of it). So, he started singing, you came out to him at that moment, he thought you were a cow, and hit you with the stick. So, thank Allah that your skull was not fractured.” 7 – It was narrated by one of the early righteous people: …that he would not order his son with something, and if he needed something, he would ask someone else for it. When he was asked about this, he said: “I fear that if I were to command my son with something that he wouldn’t be able to bear, he would not carry it out and would therefore be disobedient to me and would deserve Hell as a result, and I do not want to be the cause of my son burning in Hell.” Courtesy of Iskandrani Related This wonderful little production has been produced by a young Greek non-Muslim director. And thus what really struck me was that it seems this video was produced virtually 100% to illustrate the statement of Allah jalla wa ‘ala: And your Lord has decreed that you worship none but Him, and that you be excellent to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them, but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: “My Lord! Bestow on them Your mercy as they did bring me up when I was young. (Isra 17:23-24)

Arabic – The Language of the Qur’ân

In the Name of Allâh, the Most Beneficent, the Most Merciful

by Shaykh Ahmed ibn ‘Abdullah al-Baatilee

 

The Praise is for Allâh, the one who has honoured us with the Qur’ân, and chosen for us the noblest of languages, and the peace and the blessings be upon the best one of the ones who articulated themselves in Arabic, and the most-preferred from the servants of Allâh, Our Prophet Muhammad (Peace be upon him), and his family and his distinguished companions.

The Arabic language is the language of the Noble Qur’ân, and with it, the Qur’ân was revealed upon the seal of the Messengers, so attention to the Arabic language is to have attention to the Book of Allâh the Most High and the studying and the practising of it helps in the understanding of the Noble Book of Allâh and the narration of the master of the Prophets, Muhammad (Peace be upon him). It is also the language of our esteemed Islamic law (As-Sharee’ah), so when we defend it we are not proceeding on a path of nationalism or racism or culturalism, but in fact we are defending the language of our religion (way of life) and it is the cloak of our Islamic Civilisation.

As such, Shaykh-ul-Islam Ibn Taymiyah said: “The Arabic Language is from the Religion, and the knowledge of it is an obligation. For surely the understanding of the Qur’ân and the Sunnah is an obligation, and these two are not understood except with the understanding of the Arabic Language, and whatever obligation is not fulfilled except by certain steps then those steps themselves become obligatory (to fulfil the initial obligation)” [The Necessity Of The Straight Path by Ibn Taymiyyah ( 1/470)]

So then the knowledge of the Arabic language is essential for every Muslim so that he can perform his religious acts of worship and he can be proficient in the recitation of the Noble Qur’ân. Allâh says in His Book (which means):

“Verily we have sent it down as an Arabic Qur’ân in order that you may understand” (Soorah Yusuf: 2)

And likewise the Most-Glorious said (which means):

“And thus We have inspired unto you (O Muhammad) an Arabic Qur’ân that you may warn the mother of the towns (Makkah) and all around it” (Soorah ash-Shura: 7)

And The Exalted said (which means):

“And truly this (the Qur’ân) is a revelation from the Lord of the ‘Alamin (mankind, jinns and all that exists), which the trustworthy Ruh (Jibreel) has brought down upon your heart (O Muhammad) that you may be (one) of the warners, in the plain Arabic language” (Soorah ash-Shura: 192-195)

And He the Most High also said (which means):

“A Book whereof the verses are explained in detail, a Qur’ân in Arabic for people who know” (Soorah Fussilat: 3)

So from these verses we see why the Arabic Language has reached its station due to the fact that Allâh has guaranteed its protection when He undertook upon Himself the preservation of this Noble Qur’ân since it is the language of that Book.

The Most Merciful said (which means):

“Verily! It is We who have sent down the Reminder (i.e. the Qur’ân) and surely We will guard it (from corruption)” (Soorah Hijr: 9)

Despite this, many of the Muslims are content by spending their whole lives reading a translation of the Qur’ân and so depriving themselves of the miracle of the Speech Of Allâh. Also a translation implies a human factor, which goes against the very essence of the Book of Allâh. Also, the person who does not know Arabic, will have added difficulty in his concentration during his prayers and also in his understanding of the Sunnah. This is because a language is just not a collection of words which can readily be translated into another language but is a whole way of thinking.

Dr. Muhammad Taqi-ud-Din Al-Hilali (Translator of the Noble Qur’ân) writes:

“It is a pity that many nations are only satisfied in the translated meaning of the Qur’ân and Prophet’s Sunnah instead of studying the (true) Arabic text of the Qur’ân and Prophet’s Sunnah. For this reason they are divided into various sects (due to the lack of knowledge about the religion of Islam) e.g. as regards to the ways of religious education, etc. so they are plunged in differences, which was prohibited by Allâh. If the translation of the meaning of the Qur’ân is meant for the above said purpose then it is a real mischief-doing, and an evil action and is against what was brought by Allâh’s Messenger (Peace be upon him) and also against the opinions of the early present day religious scholars. All the religious scholars unanimously agree that the Qur’ân and the Sunnah should be taught in the language of the Qur’ân (i.e. Arabic Language). So did the early religious scholars of the Muslim nation when they conquered different countries.

Translations are mainly meant for informing the people who have not yet embraced Islam to make clear to them the principles of Islam and the teachings of Muhammad (Peace be upon him) and to know its exact facts. When they reach this state and Allâh has blessed them with Islam, they must take the Qur’ânic and the Messenger’s Language (i.e. Arabic) as the only language to understand Islam. May Allâh’s mercy be on Shaykh ‘Umar Uzbak, a great Turkish man, who strove for Islam in Uzbakistan under the Russian government, after his long fight against the enemies of Islam with fire (iron) and tongue (speech), he took refuge in Afghanistan at Kabul, where the government honoured him. I met him there in 1352 A.H. (approx. 1932 CE) i.e. nearly 40 years ago, and he had vowed to Allâh that he will never speak to a relative or anybody else except in the Qur’ânic and Messenger’s (Arabic) language. His wife sent a man for me to intercede for her to him that he should speak with her and her children in the Turkish language even for an hour everyday. So when I spoke to him about it, he said: ‘Russians had compelled us to learn perfectly the Russian language (by force), so we learnt it. And unless they knew that the learning of the Russian language will make the person who learns it, follow their ways of thinking, characters, and their traditions, they would not have forced anybody to learn it.’ He further said to me, ‘I have vowed to Allâh long ago not to speak except in the language of the Qur’ân and Sunnah (i.e. Arabic) and I do that only for Allâh’s sake. If my wife and children desire to enjoy speaking with me, they should learn the language of the Qur’ân and of the Prophet (Peace be upon him) (i.e. Arabic) and I am ready to teach them the Qur’ânic language whenever they desire that” [The Noble Quran in the english language by Dr. Muhammad Taqi-ud-Din Al- Hilali & Dr. Muhammad Muhsin Khan , page xxiv ( 1994 edition )]

 

Courtesy Of: SunnahOnline.com

Oh Allah, Deliever them, Muslim Prisoners

By: Shamsuddin Bolatito.  

 O Allah, the Living, the Everlasting!
   O Allah, release the Muslim captives!
   O Allah, release the Muslim captives!
   O Allah, release our prisoners and the rest of the Muslim prisoners!
   O Allah, release our prisoners in Palestine! And in Kashmir! And in the
   Philippines! And in Cuba!
   O Allah, hasten to them a solution to their plight!
   O Allah, hasten to them a solution to their plight!
   O Allah, hasten to them a solution to their plight!
   O Allah, end their captivity!
   O Allah, end their captivity!
   O Allah, have Mercy on their weak!
   O Allah, have Mercy on their weak!
   O Allah, make their hearts firm!
   O Allah, bond Iman to their hearts!
   O Allah, bond Iman to their hearts!
   O Allah, bless them with steadfastness!
   O Allah, bless them with steadfastness!
   O Allah, make them firm, O Living, O Everlasting One!
   O Allah, make them firm, O Living, O Everlasting One!
   O Allah, have Mercy on their weak! And strengthen their broken ones!
   O Allah, unleash Your Might against Your enemies!
   O Allah, unleash Your Might against them!
   O Allah, unleash Your Might against them!
   O Allah, curse them a Mighty Curse!
   O Allah, show us in them the wonders of Your Power!
   O Allah, upon You is the fate of the hypocrites and traitors!
   O Allah, let them not establish a banner! And let them not achieve their goals!
   And make them for those that come after them, a lesson and a sign!
   O Allah, help the Muslims in every land!
   O Allah, guide this Ummah towards righteousness!
   And towards Your Obedience!
   And away from disobedience of You!
   And to enjoin the good! And to forbid the evil!
   O Glorious One, Full of Honour!
   O Allah, protect our homelands and our dwellings!
   And reform the leaders amongst us! O Great All Forgiving One!

Glory be to Your Lord, the Lord of Honour above what they ascribe to Him… and peace be upon the Messengers… and Praise be to the Lord of the Worlds. And Peace and Blessings be upon our Prophet Muhammad.

‘ABDULLAH IBN ‘ABBAS:A STUDENT OF THE PROPHET

‘ABDULLAH IBN ‘ABBAS:

A STUDENT OF THE PROPHET

by Abdul Samad Parekh

The companions of the Prophet Muhammad (peace be upon him) were people of strong belief in Allah (Most High) and the Last Day. Each companion had unique qualities and together they worked to spread Islam. One of these companions was ‘Abdullah ibn ‘Abbas. From an early age, he showed signs of remarkable wisdom in matters related to Islam, which earned him the title of “the learned man of the Ummah (global Muslim community).” He was the son of ‘Abbas, Prophet Muhammad’s (pbuh) uncle, and was born only three years before the Hijrah (migration). He was thirteen when the Prophet (pbuh) passed away. When ‘Abdullah was born, his mother took him to the Prophet (pbuh), who put some of his saliva on ‘Abdullah’s tongue. This was the beginning of a close and intimate connection between ‘Abbas and the Prophet (pbuh) that was to become a life-long relationship of love and devotion.

The Prophet (pbuh) would often draw ‘Abdullah as a child close to him, pat him on the shoulder and pray: “O Lord, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things.”

There were many occasions thereafter when the blessed Prophet (pbuh) would repeat this prayer for his cousin, and soon ‘Abdullah ibn ‘Abbas realized that his life was to be devoted to the pursuit of learning and knowledge. ‘Abdullah narrated an incident about himself when the Prophet (pbuh), was going to perform wudu (ablution). ‘Abdullah hurried to get water ready for him. The Prophet (pbuh) was pleased with what ‘Abdullah was doing and as he was about to begin salah (prayer), the Prophet (pbuh) suggested that ‘Abdullah should stand at his side. Despite the Prophet’s suggestion, ‘Abdullah stood behind him. When the salah was finished, the Prophet (pbuh) turned to him and said: “What prevented you from being at my side, O ‘Abdullah?” ‘Abdullah replied by saying, “You are too illustrious and too great in my eyes for me to stand side by side with you.” Upon hearing this, the Prophet (pbuh) raised his hands and prayed: “O Lord, grant him wisdom.” The Prophet’s (pbuh) prayer was granted indeed as ‘Abdullah proved over and over again that he possessed knowledge beyond his years.

When ‘Abdullah reached the age of maturity, he devoted himself to the service of the Prophet (pbuh). He would run to fetch water for the Prophet (pbuh) when wanted to make wudu’. During salah, he would stand behind the Prophet (pbuh) in prayer and when the Prophet (pbuh) went on journeys or expeditions, ‘Abdullah would follow him. In all these situations he was attentive and observant to whatever the Prophet (pbuh) said and did, and memorized the Prophet’s (pbuh) sayings with diligence. In this way and through his constant researches later, ‘Abdullah became one of the most knowledgeable companions of the Prophet (pbuh), preserving on behalf of later generations of Muslims, the invaluable words of the Prophet (pbuh) of Allah Most High. In fact, it is said that he memorized about one thousand six hundred and sixty sayings of the Prophet (pbuh), which are recorded and authenticated in the collections of al-Bukhari and Muslim. Ibn ‘Abbas’s knowledge came with a dedicated and determined quest both during the Prophet’s (pbuh) lifetime and after he passed away.

During the lifetime of the Prophet (pbuh), ‘Abdullah would not miss any of his gatherings, and after the Prophet (pbuh) passed away, he would often go to as many companions as possible, especially those who knew the Prophet (pbuh) longer, and learn from them what the Prophet (pbuh) had taught them. Whenever he heard that someone knew a hadith (saying of the Prophet, pbuh), which he did not know, ‘Abdullah would hurry to that companion and record it. He would subject whatever he heard to close scrutiny and check it against other reports. He would go to as many as thirty companions to verify a single matter.

It was not only the collection of hadith in which ‘Abdullah specialized; he devoted himself to understanding a wide variety of other fields. As ‘Abdullah’s knowledge grew, he grew in stature. Masruq ibn al Ajda once remarked referring to ‘Abdullah: “Whenever I saw ibn ‘Abbas, I would say: He is the most handsome of men. When he spoke, I would say: He is the most eloquent of men. And when he held a conversation, I would say: He is the most knowledgeable of men.’ Even ‘Umar ibn al-Khattab, as the Khalifah (leader of the Islamic State), requested his advice on important matters of state and described him as “the young man of maturity.”

Sa’ad ibn abi Waqqas described him with these words: “I have never seen someone who was quicker in understanding, who had more knowledge and greater wisdom than ibn ‘Abbas. I have seen ‘Umar summon him to discuss difficult problems in the presence of veterans of Badr from among the Muhajirin (Immigrants) and Ansar (Helpers). Ibn ‘Abbas would speak and ‘Umar would not disregard what he had to say.” ‘Abdullah ibn ‘Abbas was not content to accumulate knowledge. He felt he had a duty to the Ummah to educate those in search of knowledge and the general masses of the Muslim community. He began teaching and his house became a university with specialized areas of study, with the exception that there was only one teacher ? ‘Abdullah ibn ‘Abbas himself.

The courageous ‘Abdullah showed that he preferred peace over war, and logic to force and violence. However, ‘Abdullah was not only known for his courage, his perceptive thought and his vast knowledge, but for his great generosity and hospitality. There were many occasions when his contemporaries commented on the vibrancy of his household. ‘Abdullah ibn ‘Abbas had a steadfast concern for people. He once said: “When I realize the importance of a verse of Allah’s Book, I wish that all people should know what I know. When I hear of a Muslim ruler who deals equitably and rules justly, I am happy on his account and I pray for him.”

‘Abdullah ibn ‘Abbas was constant in his devotions. He fasted regularly and often stayed up at night in prayer. He would weep profusely while praying and reciting verses dealing with death, resurrection and the life hereafter. He passed away at the age of seventy-one in the city of Ta’if.

(courtesy of http://www.al-talib.com)

Duas for Forgiveness

Duas for Forgiveness

By Sound Vision Staff writer

 The Prophet Muhammad said, the one who repents for a sin is like the one who has not committed a sin (al-Bayhaqi and Ibn Majah). Peace and blessings be upon him. Ramadan, according to one Hadith, is divided into three parts. Its beginning is mercy, its middle is forgiveness and its end is freedom from the Hellfire. As we are currently in the days of forgiveness, we thought it would be worthwhile to share a couple of supplications (Duas) from the Quran and Hadith whereby we can ask God’s forgiveness. We have also included some suggested Duas of our own that you can use at the bottom of this article. From the Quran Rabbanaa faghfir lana thunoobana wa kaffir ‘anna sayyiaatinaa wa tawaffanaa ma ‘al abraar. Our Lord! Forgive us our sins and efface our bad deeds and take our souls in the company of the righteous (Quran 3:193). Rabbana thalamnaa anfusanaa wa illam taghfir lanaa wa tar hamnaa lanakoo nunna meen al khasireen. Our Lord! We have sinned against ourselves and unless You grant us forgiveness and bestow Your mercy upon us, we shall most certainly be lost. Rabbanagh firlanaa wa li ikhwaa ninallatheena sabaqoonaa bil eemani wa la taj’al fee quloobinaa ghillall lillatheena aamanoo rabbanaa innaka raoofur raheem. Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful (Quran 59:10). Rabbanagh firlana thunoobana wa israfana fee amrina wa thabbit aqdaa mana wan surna alal qawmil kafireeen. Our Lord! Forgive us our sins and the lack of moderation in our doings, and make firm our steps and succor us against those who deny the truth (Quran 3:147). From the Hadith Allahummagh firli thanbi kullahu diqqahu wa jillahu wa awwalahoo wa akhirahoo wa ‘ala niyyatahoo wa sirrahoo. Oh Allah! Forgive me all my sins, great and small, the first and the last, those that are apparent and those that are hidden (Muslim). Astaghfir Allah wa atoobu ilayh. I seek the forgiveness of Allah and repent to Him (Bukhari, Muslim. It is recommended that this Dua be said 100 times during the day). Allhumma innaka afuwwun tuhibbul afwa fa’fu anni Oh Allah! You are Forgiving and love forgiveness so forgive me (Bukhari. This Dua is specifically recommended for the Night of Power or Laylatul Qadr). Other Duas My Lord, the Forgiving One! I have committed so many sins every day of my life. Only You can forgive, please forgive me! My Merciful Creator, give me the strength to forgive others as I seek Your forgiveness. Ya Allah, forgive me for all of my sins and help me always turn to You seeking forgiveness and Mercy until I die.

Remembering Sayyid Qutb, an Islamic intellectual and leader of rare insight and integrity

By Zafar Bangash
Courtesy of MuslimMedia.com [http://www.muslimedia.com/archives/features99/qutb.htm]

It is perhaps indicative of the present state of the Ummah that, outside his native Egypt and a small circle of Islamic activists, few Muslims are aware that August 29 marked the thirty-third anniversary of the martyrdom of Sayyid Qutb. He was no ordinary Muslim. A man of impeccable Islamic credentials, he made an immense contribution to Muslim political thought at a time when the Muslim world was still mesmerised by such western notions as nationalism, the nation-State and fathers of nations. Nationalist rhetoric laced with socialist slogans was the vogue.

It was in this atmosphere that Sayyid Qutb raised his voice – indeed his pen – against these false ideologies and in one clean sweep denounced them as the modern-day jahiliyyah (the primitive savagery of pre-Islamic days). In this Sayyid Qutb departed from Maulana Maudoodi’s articulation of “partial jahiliyyah” in which the late Pakistani scholar was prepared to concede to the systems prevalent in Muslim societies some room for modification and hence a degree of respectability. Sayyid Qutb would have none of it; he insisted that, being a complete system of life, Islam needs no additions from man-made systems.

It was this forthright formulation which sent him to the gallows on August 29, 1966 together with two other Ikhwan al-Muslimoon leaders, Muhammad Yusuf Awash and Abd al-Fattah Ismail. The specific charge against Sayyid Qutb was based on his now-celebrated book, Ma’alim fi’l-tareeq (’Sign-posts on the Road’, also translated as Milestones). The book denounced the existing order in Muslim societies as jahiliyyah, provides guidelines for Muslim activists, and describes the steps they must take to establish a society based on divine guidance.

The Ikhwan al-Muslimoon is no longer the movement that Sayyid Qutb had joined when he returned from the US in 1950. It has since been reduced to a shell, being little more than a political party with an Islamic flag. Even this mild version of Islamic expression is not tolerated by the pharaohs of Egypt, who are beholden to their masters in Washington and Tel Aviv. Yet it is the Muslim activists who are accused of ‘intolerance.’

Sayyid Qutb was a prolific writer. His best works, however, were produced after his sudden return from the US. What disappointed him most there was the infatuation of American society with materialism and the widespread sexual anarchy. He could have gone on to study for his doctoral thesis, but decided instead to return to Egypt and devote his life to the Islamic movement.

If there was one particular moment in his life which proved crucial in this decision, it was his pain at the manner in which Hasan al-Banna’s martyrdom was reported in the American press. Crescent International readers will not be surprised at the manner in which the New York Times reported the martyrdom of Imam Hasan al-Banna. It wrote: “In Cairo the leader of the outlawed terrorist Moslem Brotherhood Hasan el-Banna, was killed by an assassin” (February 13, 1949). It went on to say: “Sheikh Hasan el-Banna, 39-year-old head of the outlawed Moslem Brotherhood extremist Egyptian nationalist movement that was banned after authorities had declared it responsible for a series of bombing outrages and killings last year, was shot five times by a group of young men in a car and died tonight in hospital.”

The “terrorist” appellation for Islamic activity is not a phenomenon of the eighties or nineties. It has been in circulation for more than 50 years. One can immediately see the emotionally-loaded expressions – “terrorist”, “extremist”, “outlawed”, etc – used for the Ikhwan al-Muslimoon by the mouthpiece of the zionist establishment in America. Qutb’s disappointment at seeing the supposedly respectable organs of public opinion indulging in a vicious attacks on the character of a leading Islamic leader can be imagined.

When Sayyid Qutb returned to Egypt, he started working with the Ikhwan al-Muslimoon, which he had not previously been a member of, as well as continuing to think and write. At the time, the Ikhwan were working with the ‘Free Officers’ plotting to overthrow the monarchy of king Farouk. Among the Free Officers were such figures as colonel Gamal Abd al-Nasser and colonel Anwar Sadat. According to the Sadat’s own account, Sayyid Qutb was the main ideologue of the Free Officers’ ‘revolution.’ Had the coup failed, it is clear that Sayyid Qutb would have paid with his life. Sadat, again according to his own account, had gone to the cinema on the day of the coup in order to have an alibi in the event that ‘things went wrong.’ He went on to become the president of Egypt after Nasser’s death from a heart attack in September 1970.

The Free Officers, however, soon fell out with the Ikhwan. That can be no surprise to those with even a superficial familiarity with such institutions as the military in the Muslim world. The coup-plotters were young and inexperienced; they needed a father-figure and an intellectual guide; Sayyid Qutb fit the bill well. But once the coup had succeeded, the Free Officers had other plans.

Within two years of the coup, Nasser had taken full control of the state. He then came down hard on the Ikhwan. Two events in particular contributed to the break: the Ikhwan’s insistence on an Islamic constitution and a free press; and their denunciation of the July 1954 Anglo-Egyptian Agreement pertaining to the Suez Canal. This totally exposed Nasser’s false revolutionary credentials. The treaty allowed British troops to enter Egypt if British interests were threatened in the Middle East. In fact, it actually permitted the presence of British troops on the Suez Canal.

>From the beginning of 1954 until his execution, Sayyid Qutb spent most of his time in prison. In early 1954, when the Egyptian secret service came to arrest him, Sayyid Qutb was running a high fever. They insisted on putting the handcuffs on him and forcing him to walk to prison. On the way, he fainted several times from weakness. Once inside the prison compound, a specially-trained dog was unleashed upon him which dragged him around for more than two hours. He was then interrogated for seven hours without a break.

At his ‘treason’ trial in 1966, he was accused of plotting to bring about a Marxist coup in the country. This ludicrous charge was made by a regime that was already a close ally of the erstwhile Soviet Union. The rulers of Egypt knew that they were trying a man on wholly false charges. The real reason for the prosecution was Sayyid Qutb’s denunciation of the system and regime as jahiliyyah. Nasser knew that if such ideas were allowed to circulate, they would threaten his rule and ultimately lead to his overthrow. Sayyid Qutb had to be eliminated.

Shortly before his scheduled execution, an emissary of Nasser came to Sayyid Qutb asking him to sign a petition seeking mercy from the president. Sayyid Qutb’s reply was forthright: “If I have done something wrong in the eyes of Allah, I do not deserve mercy; but if I have not done anything wrong, I should be set free without having to plead for mercy from any mortal.” The emissary went away disappointed; Nasser was denied the pleasure of turning down Sayyid Qutb’s ‘appeal’ for mercy.

Sayyid Qutb wrote a number of books, including the well-known tafseer, Fi Zilal al-Qur’an (’In the shade of the Qur’an’), in which he explains Qur’anic ayaat with references to other ayaat of the noble Book. This he compiled during his long confinements in prison on spurious charges. Similarly, his contribution to Muslim political thought was immense. He categorically rejected any borrowings from the west and insisted that Islam is self-sufficient.

That such a worthy son of Islam should be so mistreated and humiliated in a Muslim country shows the depths of depravity to which the regimes in the Muslim world have sunk. Perhaps this was partly the reason that Nasser’s army faced such an ignominious defeat at the hands of the zionist forces a year later, in the ‘Six Day war’ of June 1967.

Sayyid Qutb lives in the hearts of millions of Muslims worldwide. His books have been translated into virtually every language that Muslims read, and remain hugely influential. The main translations into Farsi have been done by the Rahbar of the Islamic Republic, Ayatullah Seyyed Ali Khamenei, himself. This is a great tribute to the martyred scholar of Islam.

[Zafar Bangash is Director of the Institute of Contemporary Islamic Thought (ICIT).]

Muslimedia: September 1-15, 1999

What Are the Arabs Without Islam?

In the Name of Allâh, the Most Beneficent, the Most Merciful

By al-Ustaath Sayyid Qutb

 

…The third aspect the event refers to concerns the reality of the Arabian situation at the time. The Arabs did not have any role to play on the face of the earth; they did not have an identity of their own before Islam. In the Yemen they were subjugated by either the Persians or the Abyssinians. If they had any government of their own it was under the protection of the Persians. In the north, Syria was subject to the Byzantine rule which was either direct or in the shape of an Arab government under the protection of the Byzantines. Only the heartland of the Arabian Peninsula escaped foreign rule. But this also was in a state of tribalism and division which deprived it of any weight in world power politics. Tribal war could drag on for forty years or morel but neither individually nor as a group did these tribes count as a power in the eyes of the neighbouring mighty empires. What happened with regard to the “Elephant” aggression was a correct assessment of the real force of these tribes when faced with a foreign aggressor.

Under Islam the Arabs had, for the first time in history, an international role to play. They also had a powerful state to be taken into consideration by the world powers. They possessed a sweeping force that destroys thrones, conquers empires, and brings down the false, deviating and ignorant readerships in order to take over the leadership of mankind. But what facilitated these achievements for the Arabs for the first time in their history was that they forgot their Arabism. They forgot the racial urges and fanaticism. They remembered that they were Muslims, and Muslims only. They carried the message of a forceful and allcomprehensive faith, which they delivered to humanity with mercy and compassion. They did not uphold any sort of nationalism or factionalism. They were the exponents of a Divine idea which gives mankind a Divine, not earthly, doctrine to be applied as a way of life. They left their homes to struggle for the cause of Allah alone. They were not after the establishment of an Arab-empire under which they may live in luxury and conceit. Their aim was not to subjugate other nations to their own rule after freeing them from the rule of the Byzantines or the Persians. It was an aim clearly defined by Rabaie ibn Amir, the Muslims’ messenger to the Persian commander, when he said in the latter’s headquarters: “Allah ordered us to set out in order to save humanity from the worship of creatures and bring it to the worship of Allah alone, to save it from the narrowness of this life so that it may look forward to the broadness of the life hereafter, and from the oppression of other religions so that it may enjoy the justice of Islam”.

Then and only then, did the Arabs have an identity, a power and a leadership. But all of these were devoted to Allah alone. They possessed their power and leadership as long as they followed the right path. But when they deviated and followed their narrow nationalistic ideas, and when they substituted for the banner of Islam that of factional bonds, they came under subjugation by other nations. For Allah deserted them whenever they deserted Him; He neglected them as they neglected Him.

What are the Arabs without Islam? What is the ideology that they gave, or they can give to humanity if they abandon Islam? What value can a nation have without an ideology which it may present to mankind? Every nation which assumed the leadership of humanity in any period of history advanced an ideology. Nations which did not, such as the Tartars who swept over the east, or the Berbers who crushed the Roman Empire in the west, could not survive for long. They were assimilated by the nations they conquered. The only ideology the Arabs advanced for mankind was the Islamic faith which raised them to the position of human leadership. If they forsake it they will no longer have any function or role to play in human history.

The Arabs should remember this well if they want to live and to be powerful and to assume the leadership of mankind. It is Allah who provides guidance for us lest we go astray.

 

Courtesy Of: Islaam.com

The Status of the Mosque in the Islamic Society

In the Name of Allâh, the Most Beneficent, the Most Merciful

Shaykh Muhammad al-Ghazali

 

The status of the Masjid in the Islamic society makes it the source of spiritual and material guidance: it is the hall of worship, the school for knowledge and the club for literary pursuits. Strongly attached to the duty of prayers and the rows of worshippers are moral attitudes to the duty of prayers and the rows of worshippers are moral attitudes and traditions which form the essence of Islam. But now the people, who are incapable of building personalities on the basis of strong morals, have sought consolation in the building of huge mosques containing dwarfish worshippers!

Opposite to that were the early generations of believers. They kept away from the adornment of their mosques but purified and disciplined themselves and were true reflections of Islam.

The Masjid which the Prophet, sallallahu alaihi wa sallam, dedicated his efforts towards building before any other task (i.e. upon arrival to Madinah, ed.) was not just a piece of land on which prayers alone were said. In fact, the whole earth is a mosque and the Muslim need not confine himself to a place for the purpose of worship.

It was in fact a symbol of the thing to which Islam attached the utmost importance. It was a symbol of the deep connection between the worshippers and their Lord that is constantly renewed with the passing of time and recurs throughout the night and day.

There can be no value in a civilization that is negligent of the One God, is ignorant of the Last Day and mixes the good with the bad! The civilization that Islam brought constantly reminds of Allah and the meeting with Him, urges adherence to the good and repudiation of the bad and stays within the limits set by Allah.

 

Courtesy Of: Islaam.com

The Nature of Faith

 

In the Name of Allâh, the Most Beneficent, the Most Merciful

by Sayyid Qutb

None of Allah’s creation has the right to ask why He has chosen to create man with the nature he has; why He has chosen to make the operation of this nature permanent and uninterrupted; and why He has chosen to make the divinely ordained path for human life be realised through human existence, rather than enforcing it miraculously, through obscure, hidden means.

It is however the duty of every single one of His creation to perceive and take notice of these facts, and to observe them in operation in human life. He should interrupt the facts of human history in their light, understanding their historical line of development on the one hand and knowing how to confront and influence that line of development on the other. Further, he should live with the wisdom and power of Allah, and have the correct attitude towards them.

This divine path, represented in its final stage by Islam, as entrusted to Muhammad (s.a.w) is not brought into existence in the world, in the realm of humanity, simply by virtue of its revelation by Allah. It is not brought into existence by being preached and proclaimed to the people. It is not brought into existence by divine enforcement, in the same way that Allah enforces His will in the ordering of the firmament and the revolution of the planets. It is brought into being by a group of people undertaking the task, believing in it completely and conforming to it as closely as possible, trying to bring it into being in the hearts and lives of others too; striving to this end with all, they possess. They struggle against human weakness and human passion within themselves, they struggle against those whom weakness and passion impel to resist divine guidance. They attain thereby, in the realisation of the divine path, a point made possible by human nature and permitted material realities. They begin with man as he stands and do not neglect his actual state and demands as he passes through and traverses the stages of the divinely ordained path. This group will triumph over their own souls and those of others at times, and at other times will be routed by their own souls and those of others, in accordance with the efforts they expend and the means they choose for the battle, suitable for the circumstances and the needs of the age. More important in determining victory or defeat is however the degree to which they truly, in themselves, represent this path, and are able to give it practical expression in their personal conduct and behaviour.

This is the nature of the faith of Islam and the mode of its operation. This is its plan for action and its method. This is the truth that Allah wished to teach the Muslim community when He said: “truly Allah does not change the state of a people until they change that which is within themselves”; “were Allah not to repel some people by means of others, truly the earth would be corrupted”; and “those who strive on Our account, them will We guide to our paths.”