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.”

 

 

 

 

The Story Of The Bull

The Story Of The Bull

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

Notes from a Khutbah by Imam Anwar al-Awlaki

 

Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.

“O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islâm (as Muslims) with complete submission to Allâh.” (Aali Imran 3:102) “O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allâh through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship. Surely, Allâh is Ever an All*Watcher over you.” (An-Nisa 4:1) “O you who believe! Keep your duty to Allâh and fear Him, and speak (always) the truth.” (Al-Ahzab 33:70)

Umar ibn Khattab (may Allah be pleased with him) asked Ubbay ibn Ka’ab (may Allah be pleased with him), “What is the meaning of Tawqa?” Ubbay ibn Ka’ab said, “O Amir ul Mu’minin, have you walked on a field that had a lot of thorny plants?” Umar said, “Yes” Ubbay ibn Ka’ab said, “So what did you do?” Umar replied, “I lifted up my clothes and I was very careful,” Ubbay ibn Ka’ab said, “That is Taqwa.”

We are walking on a field that is full of thorny plants. Shaytan and his followers will try to seduce you and invite you to Evil. So having Taqwa in Dunya is lifting up your clothes and being careful, so that you would not touch this evil. And that is the definition of Taqwa and we ask Allah to make us of those of al- Muttaqeen.

Dear Brothers and Sisters, there’s a famous Story (parable) that I will go through, you may have herd it before, but there are some very important lessons we can learn from it. The story goes like this:

“There were four Cows. One of them was white and the other three were black. They used to live in a dangerous area surrounded by wolves. The way they protected themselves was that they were always together, they would stick together, watch out for each other, everyone was keeping an attentative eye, and they survived, even though the area was surrounded by wild beasts.

But the three black cows had a meeting one day. And they said, “This white cow is giving us away. When we try to hide at night, because we are black no one can see us, but the enemy is able to see the white cow, so why don’t we just let him go. The three of us will be together and let’s just let the white cow go away because he is just too much trouble.” So now from that day on, the three black cows would be on one side and the poor white cow is alone. They boycotted the white cow.

Now the wolf is very intelligent. He was able to detect the disunity that was amongst these cows. So he made his move and he attacked the white cow, and while he was devouring his flesh, the three black cows were doing nothing. They were watching it, while their brother was being torn into pieces!

But the following night, the wolf attacked the three black cows, why? Because now there were one cow short. So they were not as strong as they were the day before. Because they let down their brother white cow, now the wolf attacked them and was able to snatch away one of the black cows. And now we only have two left.

So the following night, it was an even easier thing for the wolf because only two are left, so he ate one of them. And then on the final night there was only one cow left and the cow was trying frantically to run away from the wolf, but now the cow has no supporter and no helper. So the wolf is pursing it with confidence and he knows this cow will get tired and fall down, there’s nothing the cow could do. Nobody to help him, so the wolf is walking around very happily with confidence, and he pounced at the cow and grabbed him by the neck, and while he did that and the cow was pronouncing his last words, he made a very important statement, a statement that is a great lesson that we can learn from. This black cow said, (while he was dying), “I was eaten, the day the white cow was eaten. I had signed on my execution form, the day I allowed the white cow to be eaten, that’s when I died. I didn’t die now, I didn’t die today…I died when I allowed the wolf to eat the white cow”

Now brothers and sisters I’m sure some of you have already derived some lessons out of this story. I will now go through some of them Insha’Allah

Lesson 1: The Ummah

This story is a good representation of the situation of the Muslim Ummah today. This is exactly what is happening. We are watching one Muslim nation fall one after another, and we are watching, sitting back, doing nothing. When Palestine was taken, we did nothing. And then one nation after another is falling into problems; you have Kashmir, you have Chechnya, the Muslims in the Philippines, and now we have Iraq, and the Ummah is doing nothing. The Ummah is watching, while Iraq is being devoured. It’s not going to end there, because it’s going to spill over to other countries like Syria and only Allah knows who is next! So those nations weren’t taken today, they were taken along time ago. When we allowed a Muslim nation to fall down, we have allowed the same thing to happen to each and every one of us.

Lesson 2: Unity

This shows us the consequences of having disunity. When these cows didn’t stick together, when the allowed the enemy to snatch one of them away, this is what happened to them, they were all defeated. Dear brothers and sisters, the Prophet Muhammad (peace be upon him) had given an analogy of the Ummah, Nu’man b. Bashir reported Allah’s Messenger (may peace be upon him) as saying: “The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.” [Sahih Muslim, Book 032, Number 6258]

The Prophet (peace be upon him) is saying, if your finger is injured or your foot is injured, any part of the body is injured and you feel that pain, you cannot sleep! And your body develops a fever because your body is trying to fight the bacteria inside the infection. It’s trying to fight the enemy so the whole body gets involved in that process. That is the description the Prophet (peace be upon him) gave of the Ummah.

So if a Muslim, in the East, or in the West, or South or North, whether if it’s in the centre of the body or the tips, where it’s on the finger or the toes, you should feel the same pain as if it is happening to you own family. If you are only concerned about your own safety and the safety of your direct family, then there’s something wrong. You are not really part of the body. The Prophet (peace be upon him) is saying the Ummah is one body, it doesn’t matter if they are split into different political states or if they are in different groups, or if they belong to different Madhahabs, as long as this person is a Muslim; and a Muslim is a person who has a sound belief in Allah, somebody who is not deviant, that’s a Muslim.

The thing is that sometimes we look at it as, “Only me and my group are Muslim”, Why? Because he doesn’t follow my Jamaa’h, he’s not following my way. As long as you cannot prove that that Muslim is a Kaffir, he’s a Muslim. As long as you don’t have evidence, that such a person is a Murtad (Apostate), he is a Muslim; whether he belongs to the same Madhhab or the same group or the same country, it doesn’t make a difference.

Now we all talk about the importance of having Unity. If we talking about having Unity in terms of having one Group and just abandoning all these different Jamaa’ts and we get ride of all of these different Madhahabs and we’ll all just be copies of each other, that’s an impossible thing to have. What we mean by Unity is that even though your approach to Islamic work might be different, the Madhhab that you follow might be different, however, you are there to help you brother when your brother is in need, that is Unity. You could have different approaches to work, you could be doing different things, because we need different things, the Ummah needs everything today. We have a short coming and deficiency in each and every area, therefore we need Muslims to fill those posts, and therefore our approach would be different. Some people are into Da’wah, some people will be into seeking ‘Ilm (Islamic Knowledge), some people will be into ‘Ibadaah (Worship), people are different. Not everybody can be a copy of everyone else.

People have different abilities. Some people make good scholars, some people make good Imams, some people make good teachers and some people make a good advisor. People are different. Some people, they are good at doing work, they are not really into talking and theory, they are good at doing the daily work that the Muslims need. Everybody is fulfilling a role. And we need to appreciate that. So what is ment by Unity, it means when your brother is in need, you jump to help him, that is Unity. Regardless of what his ideology is as long as he is a Muslim. That is Unity.

So we have to fulfil the meaning of the hadith, that the Ummah is, “…one body; when any limb of it aches, the whole body aches…” You need to feel the pain and suffering when you see what is happening to your brothers and sisters in other parts of the world. You need to be concerned about what is happening in Palestine and Iraq. You need to be concerned with what is happening in Kashmir, even though it is not you country. And some of these Muslim countries have problems among them, they have wars, they have political problems, but as a Muslim, it shouldn’t make a difference to you. These governments are having problems with each other, but that nation, the Muslims in there are my brothers (and sisters). That’s how you should look at it. So we should have that concern for the Muslim Ummah. The one that is not concerned about the Muslims doesn’t belong to them.

Narrated ‘Abdullah: The Prophet said, “Everyone will be with those whom he loves.” [Sahih Bukhari, Volume 8, Book 73, Number 189] You will be with the people you love on the day of Judgement. If you have love for the Muslims, you will be with the Muslims on the day of judgement. If you have love for the Kuffar, you will be with the Kuffar on the day of Judgement, that’s how it works. That’s the Justice of Allah. Somebody who loves the Muslims, will be with the Muslims, and will follow them wherever they will go. And that’s why on the Day of Judgement, the Prophet (peace be upon him said, “Allah will tell the people, ‘Follow the Gods you used to worship.’” So whoever used to worship the cross will follow the cross, and whoever used to worship an idol will follow that idol. Allah is telling them, if you didn’t worship me, you can’t expect me to give you the Rewards. Go to your gods and tell them to reward you on this day. And then Allah will take all of the false gods and throw them in Hell fire, and there people will have to follow them. Because Allah is just, u did it for Him, He will reward you, but if you did it for somebody else, you go and ask the reward from the other god. And there is No god besides Allah.

Lesson 3: The consequences of betrayal. The consequences of forsaking a Muslim.

Narrated ‘Abdullah bin Umar: Allah’s Apostle said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection . ” [Sahih Bukhari, Volume 3, Book 43, Number 622 and Volume 9, Book 85, Number 83; Sahih Muslim, Book 032, Number 6250] The three cows in the story handed the white cow over to the enemy.

Now by doing this, they thought they are securing themselves. They thought they would be safe if they handed over this white cow. This white cow was out spoken, it was causing a lot of trouble, it was being accused of being a terrorist, so let him go, we don’t want anything to do with him. Let him go to jail. But the thing is they don’t realise that it will come to you next. You will be next in line. So brothers, if you want to protect yourselves, now we are not talking about doing anything for your brothers that are down, if you want to protect yourself you need to stop that. You need to stop such things from happening, because as soon as you allow one Muslim to be taken, Allah does not help you anymore. You loose the assistance of Allah. “…Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection…”If you work to help your Muslim brothers who are in need, Allah will help you when you are in need in the day of judgement.

Now all of us know that we cannot make it alone. Without the help and assistance of Allah, we cannot go anywhere. If you want the assistance of Allah to be on your side, Jump to the assistance of your brother. That’s how you will protect yourself. If you let him (your Muslim brother) down, don’t think that will please you enemy, no! It won’t! They enemy will carry on. Take it as a rule, Shaytan will never be satisfied, will never be happy, until he is able to destroy the entire Ummah. Nothing will satisfy Shaytan. If you try to please him by all means, it’s not going to work. He has been our enemy since the time of Adam and he will carry on being our enemy until the time of the Day of Judgement. Don’t think that you will please him and keep him quiet, by feeding him one of your brothers. No! His hunger is never satisfied. His thirst is never quenched.

If we betray or forsake a Muslim who is in need today, be assured that Allah will forsake us tomorrow. And brothers and sisters, for you who are living in the west, you are living in a dilemma, your children are brought up in a non-Islamic environment and you’re not going to be around, you’re going to die…one day you are going to die and leave them behind. And only Allah knows what their fate will be, possibly they could grow up and become non Muslims, that’s a possibility. We ask Allah that none of our children go astray from the Straight Path, but the thing is that you need to invest for the future of your children. You need to invest something for them, to ensure they will carry on, on the straight path. You don’t want to be held accountable on the Day of Judgement and Allah is telling you, ‘You are the ones who brought your families to this Land, therefore you are responsible for what they do in the future. And you will be responsible for generations after generations that come.’ So you want to invest for your children. And the way you do that, is by standing up for your brother who is in need of help. Allah will be there for you and will be there for your children.

The Prophet (peace be upon him) said in the hadith of Ibn Abbas, “If you take care of the command of Allah, Allah will take care of you (and you will find Allah with you).” And how does that happen? Ibn Rajab al-Hanbali explains the hadith. He says:

i) If you take care of Allah, Allah will take care of you by keeping you away from vain desires and doubts in Imaan (Belief);

ii) If you take care of the commands of Allah when you are young, Allah will take care of you in you old age;

iii) If you take care of the commands of Allah, Allah will take care of your children.

The Rise And Fall Of The Ummah

The Rise And Fall Of The Ummah

Compiled by Shamsuddin Bolatito.

 T he catastrophe became eminent in 1924 The might of Islam’s Khilafah was no more The world cornered the Muslims after depleting our core They took out their militaries and came knocking on our doors They then began to invade our countries from every shore They taught us nationalism, tribalism and our unity was out the door They made us pledge to useless flags and brought their kufr to our lands They showed us their culture and we became instant fans We abandoned our religion and so Allah abandoned us We broke our deal with Allah within our mutual trust We were supposed to remain obedient and in Allah place our trust But we fell into sins and were betrayed by our lust Allah sent us a Messenger who taught us success: To aim for Jannah and love this dunya much less But we took the blessings of honor and power for granted So when we strayed from Islam, a wake-up call we were handed The troops of the devil in our nations quickly landed To colonize the Muslims, with their kufr so candid But we still didn’t learn and so soon we became related They were far from Allah and Islam is what they hated We, too loved this Dunya, and our Iman had long faded We didn’t realize that the gates of Jannah are gated Earning Jannah means putting desires to the side If we expect the gates of Paradise to open for us wide But since we abandoned Allah and forgot our religion Allah says Be and so He carries out His decision The worst amongst us were made to lead us But they, too were oppressors and didn’t even feed us Allah withdrew our Khilafah and woke us up to a reality That our success is with Allah and not with ethnic principalities That we need to put our ethnicities and worldly love to the side And hold firmly to the rope of Allah, not swimming with the tide Our return to success as an Ummah resides In following the Prophets’ and Sahaba’s lives In learning about and adhering sternly to the Qur’an and the Sunnah And implementing Allah’s laws collectively as an Ummah To rise back to the top, we must return to our Deen Beginning with our own individual beings Then move onto our families, communites, and nations Establishing with Allah the best of relations So let’s invest in the Aakhira instead of over-enjoying life And be prepared for this means considerable strife The hatred from the mouths of the kuffar continues to emanate The time is for Jihad, and Salam to the Believers who participate Allah’s Messenger, Sal-Allahu Alayhi wa Sallam said That the Kuffar would attack and Muslim blood would be shed Because we’re obsessed with the Dunya and abandoned Jihad That we love this life and would hate to be dead And until we return to our Deen, this condition remains That we stand humiliated until we rethink our aims We are here to establish Islam on this Earth So by the Will of Allah, let’s give Islam a rebirth!

Living The Quran

Al-Shams (The Sun)
Chapter 91: Verse 10

Corrupt Soul
“And he fails who corrupts it.”

The Arabic word al-khaibah has many aspects to it, including:

1) weakness in one’s soul, as the soul does not have the strength and courage to follow what it knows is the truth;

2) hesitation and confusion as every time it wants to do good, the soul drags it back down and fights it;

3) true psychological humiliation as he is worshipping something that has no benefit to it and it is not worthy of a human being to be worshipping something of that nature;

4) cowardice and stinginess as his soul knows that he is disobeying his Lord and he cannot look forward to anything positive; hence, he has to hang on to his life and everything that he possesses in the strongest fashion;

5) loss of modesty and dignity as his soul drives him to do shameless acts to the point that he accepts them, supports them and loses all shame concerning them.

This is all part of the reality that happens to him in this world. And that is all much less than the disgrace that he will face in the Hereafter.

Compiled From:
“Purification of the Soul: Concept, Process and Means” – Jamaal al-Din M. Zarabozo, pp. 478, 475

Aashooraa in History

Aashooraa in History

By:Shamsuddin Bolatito

Narrated Ibn ‘Abbas: When the Prophet came to Medina , he found (the Jews) fasting on the day of ‘Ashura’ (i.e. 10th of Muharram). They used to say: “This is a great day on which Allah saved Moses and drowned the folk of Pharaoh. Moses observed the fast on this day, as a sign of gratitude to Allah.” The Prophet said, “I am closer to Moses than they.” So, he observed the fast (on that day) and ordered the Muslims to fast on it. [Sahih Bukhari, Volume 4, Book 55, Number 609]

“This is a righteous day” – in a report narrated by Muslim, [the Jews said:] “This is a great day, on which Allaah saved Moosa and his people, and drowned Pharaoh and his people.”

“Moosa fasted on this day” – a report narrated by Muslim adds: “… in thanksgiving to Allaah, so we fast on this day.”

According to a report narrated by al-Bukhaari: “… so we fast on this day to venerate it.”

A version narrated by Imaam Ahmad adds: “This is the day on which the Ark settled on Mount Joodi , so Nooh fasted this day in thanksgiving.”

“and commanded [the Muslims] to fast on that day” – according to another report also narrated by al-Bukhaari: “He said to his Companions: ‘You have more right to Moosa than they do, so fast on that day.”

The practice of fasting on ‘Aashooraa’ was known even in the days of Jaahiliyyah, before the Prophet’s mission. It was reported that Aaishah (may Allaah be pleased with her) said: “The people of Jaahiliyyah used to fast on that day…”

Al-Qurtubi said: “Perhaps Quraysh used to fast on that day on the basis of some past law, such as that of Ibraaheem, upon whom be peace.”

It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to fast on ‘Aashooraa’ in Makkah, before he migrated to Madeenah. When he migrated to Madeenah, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadeeth quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival, as was reported in the hadeeth of Abu Moosa (may Allaah be pleased with him), who said: “The Jews used to take the day of ‘Aashooraa’ as a festival [according to a report narrated by Muslim: the day of ‘Aashooraa’ was venerated by the Jews, who took it as a festival. According to another report also narrated by Muslim: the people of Khaybar (the Jews) used to take it as a festival and their women would wear their jewellery and symbols on that day].

The Prophet (peace and blessings of Allaah be upon him) said: ‘So you [Muslims] should fast on that day.’” (Reported by al-Bukhaari). Apparently the motive for commanding the Muslims to fast on this day was the desire to be different from the Jews, so that the Muslims would fast when the Jews did not, because people do not fast on a day of celebration. (Summarized from the words of al-Haafiz Ibn Hajar – may Allaah have mercy on him – in Fath al-Baari Sharh ‘ala Saheeh al-Bukhaari) .

Fasting on ‘Aashooraa’ was a gradual step in the process of introducing fasting as a prescribed obligation in Islam. Fasting appeared in three forms. When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, he told the Muslims to fast on three days of every month and on the day of ‘Aashooraa’, then Allaah made fasting obligatory when He said (interpretation of the meaning): “… observing the fasting is prescribed for you…” [al-Baqarah 2:183] (Ahkaam al-Qur’aan by al-Jassas, part 1).

The obligation was transferred from the fast of ‘Aashooraa’ to the fast of Ramadaan, and this one of the proofs in the field of Usool al-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty.

Before the obligation of fasting ‘Aashooraa’ was abrogated, fasting on this day was obligatory, as can be seen from the clear command to observe this fast. Then it was further confirmed later on, then reaffirmed by making it a general command addressed to everybody. It was reported from Ibn Mas’ood that when fasting Ramadaan was made obligatory, the obligation to fast ‘Aashooraa’ was lifted, i.e., it was no longer obligatory to fast on this day, but it is still desirable (mustahabb).

The virtues of fasting ‘Aashooraa’

Narrated Ibn ‘Abbas: “I never saw the Prophet seeking to fast on a day more (preferable to him) than this day, the day of ‘Ashura’, or this month, i.e. the month of Ramadan.” [Sahih Bukhari, Volume 3, Book 31, Number 224]

The meaning of his being keen was that he intended to fast on that day in the hope of earning the reward for doing so.

The Prophet (peace and blessings of Allaah be upon him) said: “…For fasting the day of ‘Aashooraa’, I hope that Allaah will accept it as expiation for the year that went before.” [Sahih Muslim, Book 006, Number 2602]. This is from the bounty of Allaah towards us: for fasting one day He gives us expiation for the sins of a whole year. And Allaah is the Owner of Great Bounty.

Which day is ‘Aashooraa’ ?

Al-Nawawi (may Allaah have mercy on him) said: “ ‘Aashooraa’ and Taasoo’aa’ are two elongated names [the vowels are elongated] as is stated in books on the Arabic language. Our companions said: ‘Aashooraa’ is the tenth day of Muharram and Taasoo’aa’ is the ninth day. This is our opinion, and that of the majority of scholars. This is the apparent meaning of the ahaadeeth and is what we understand from the general wording. It is also what is usually understood by scholars of the language.” (al-Majmoo’)

‘Aashooraa’ is an Islamic name that was not known at the time of Jaahiliyyah. (Kashshaaf al-Qinaa’, part 2, Sawm Muharram).

Ibn Qudaamah (may Allaah have mercy on him) said:

“ ‘Aashooraa’ is the tenth day of Muharram. This is the opinion of Sa’eed ibn al-Musayyib and al-Hasan.

It was what was reported by Ibn ‘Abbaas, who said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to fast ‘Aashooraa’, the tenth day of Muharram.’ (Reported by al-Tirmidhi, who said, a saheeh hasan hadeeth).

It was reported that Ibn ‘Abbaas said: ‘The ninth,’ and reported that the Prophet (peace and blessings of Allaah be upon him) used to fast the ninth. (Reported by Muslim). ‘Ataa’ reported that he said, ‘Fast the ninth and the tenth, and do not be like the Jews.’ If this is understood, we can say on this basis that it is mustahabb (encouraged) to fast on the ninth and the tenth, for that reason. This is what Ahmad said, and it is the opinion of Ishaaq.”

It is mustahabb (encouraged) to

fast Taasoo’aa’ with ‘Aashooraa’

Taasooaa   = 9th   muharram

Aashooraa = 10th muharram

Ibn ‘Abbas reported that when the Messenger of Allah (may peace be upon him) fasted on the day of ‘Ashura and commanded that it should he observed as a fast, they (his Companions) said to him: Messenger of Allah, it is a day which the Jews and Christians hold in high esteem. Thereupon the Messenger of Allah (may peace be upon him) said: When the next year comes, God willing, we would observe fast on the 9th But the Messenger of Allah (may peace be upon him) died before the advent of the next year. [Sahih Muslim, Book 006, Number 2528]

Al-Shaafa’i and his companions, Ahmad, Ishaaq and others said: “It is mustahabb to fast on both the ninth and tenth days, because the Prophet (peace and blessings of Allaah be upon him) fasted on the tenth, and intended to fast on the ninth.”

On this basis it may be said that there are varying degrees of fasting ‘Aashooraa’, the least of which is to fast only on the tenth and the best of which is to fast the ninth as well. The more one fasts in Muharram, the better it is.

The reason why it is mustahabb to fast on Taasoo’aa’

Al-Nawawi (may Allaah have mercy on him) said: “The scholars – our companions and others – mentioned several reasons why it is mustahabb to fast on Taasoo’aa’:

1. the intention behind it is to be different from the Jews, who only venerate the tenth day. This opinion was reported from Ibn ‘Abbaas…

2. the intention is to add another day’s fast to ‘Aashooraa’. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattaabi and others.

3. To be on the safe side and make sure that one fasts on the tenth, in case there is some error in sighting the crescent moon at the beginning of Muharram and the ninth is in fact the tenth.”

The strongest of these reasons is being different from the People of the Book. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The Prophet (peace and blessings of Allaah be upon him) forbade imitating the People of the Book in many ahaadeeth, for example, his words concerning ‘Aashooraa’: ‘If I live until the next year, I will certainly fast on the ninth day.’” (al-Fataawa al-Kubra, part 6, Sadd al-Dharaa’i’ al-Mufdiyah ila’l-Mahaarim )

Ibn Hajar (may Allaah be pleased with him) said in his commentary on the hadeeth “If I live until the next year, I will certainly fast on the ninth day”: “What he meant by fasting on the ninth day was probably not that he would limit himself to that day, but would add it to the tenth, either to be on the safe side or to be different from the Jews and Christians, which is more likely. This is also what we can understand from some of the reports narrated by Muslim.” (Fath, 4/245).

Ruling on fasting only on the day of ‘Aashooraa’

Shaykh al-Islam said: “Fasting on the day of ‘Aashoraa’ is an expiation for a year, and it is not makrooh to fast only that day…” (al-Fataawa al-Kubra, part 5). In Tuhfat al-Muhtaaj by Ibn Hajar al-Haytami, it says: “There is nothing wrong with fasting only on ‘Aashooraa’.” (part 3, Baab Sawm al-Tatawwu’).

Fasting on ‘Aashooraa’ even if it is a Saturday or a Friday

Al-Tahhaawi (may Allaah have mercy on him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) allowed us to fast on ‘Aashooraa’ and urged us to do so. He did not say that if it falls on a Saturday we should not fast.

This is evidence that all days of the week are included in this. In our view – and Allaah knows best – it could be the case that even if this is true (that it is not allowed to fast on Saturdays), it is so that we do not venerate this day and refrain from food, drink and intercourse, as the Jews do. As for the one who fasts on a Saturday without intending to venerate it, and does not do so because the Jews regard it as blessed, then this is not makrooh…” (Mushkil al-Aathaar, part 2, Baab Sawm Yawm al-Sabt).

The author of al-Minhaaj said: “ ‘It is disliked (makrooh) to fast on a Friday alone…’ But it is no longer makrooh if you add another day to it, as mentioned in the saheeh report to that effect. A person may fast on a Friday if it coincides with his habitual fast, or he is fasting in fulfilment of a vow, or he is making up an obligatory fast that he has missed, as was stated in a saheeh report.”

Al-Shaarih said in Tuhfat al-Muhtaaj:

“ ‘If it coincides with his habitual fast’ – i.e., such as if he fasts alternate days, and a day that he fasts happens to be a Friday.

‘ if he is fasting in fulfilment of a vow, etc.” – this also applies to fasting on days prescribed in sharee’ah, such as ‘Aashooraa’ or ‘Arafaah. (Tuhfat al-Muhtaaj, part 3, Baab Sawm al-Tatawwu’)

Al-Bahooti (may Allaah have mercy on him) said: “It is makrooh to deliberately single out a Saturday for fasting, because of the hadeeth of ‘Abd-Allaah ibn Bishr, who reported from his sister: ‘Do not fast on Saturdays except in the case of obligatory fasts’ (reported by Ahmad with a jayyid isnaad and by al-Haakim, who said: according to the conditions of al-Bukhaari) , and because it is a day that is venerated by the Jews, so singling it out for fasting means being like them… except when a Friday or Saturday coincides with a day when Muslims habitually fast, such as when it coincides with the day of ‘Arafaah or the day of ‘Aashooraa’, and a person has the habit of fasting on these days, in which case it is not makrooh, because a person’s habit carries some weight.” (Kashshaaf al-Qinaa’, part 2, Baab Sawm al-Tatawwu’).

What should be done if there is confusion about the beginning of the month ?

Ahmad said: “If there is confusion about the beginning of the month, one should fast for three days, to be sure of fasting on the ninth and tenth days.” (al-Mughni by Ibn Qudaamah, part 3 – al-Siyaam – Siyaam ‘Aashooraa’).

If a person does not know when Muharram began, and he wants to be sure of fasting on the tenth, he should assume that Dhoo’l-Hijjah was thirty days – as is the usual rule – and should fast on the ninth and tenth. Whoever wants to be sure of fasting the ninth as well should fast the eight, ninth and tenth (then if Dhoo’l-Hijjah was twenty-nine days, he can be sure of having fasted Taasoo’aa’ and ‘Aashooraa’).

But given that fasting on ‘Aashooraa’ is mustahabb rather than waajib, people are not commanded to look for the crescent of the new moon of Muharram as they are to do in the case of Ramadaan and Shawwaal.

Fasting ‘Aashooraa’ – for what does it offer expiation?

Imaam al-Nawawi (may Allaah have mercy on him) said:

“It expiates for all minor sins, i.e., it brings forgiveness of all sins except major sins.”

Then he said (may Allaah have mercy on him):

“Fasting the day of ‘Arafaah expiates for two years, and the day of ‘Aashooraa’ expiates for one year. If when a person says ‘Aameen’ it coincides with the ‘Aameen’ of the angels, he will be forgiven all his previous sins… Each one of the things that we have mentioned will bring expiation. If there are minor sins for which expiation is needed, expiation for them will be accepted; if there are no minor sins or major sins, good deeds will be added to his account and he will be raised in status… If he had committed major sins but no minor sins, we hope that his major sins will be reduced.” (al-Majmoo’ Sharh al-Muhadhdhab, part 6, Sawm Yawm ‘Arafaah).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “Tahaarah, salaah, and fasting in Ramadaan, on the day of ‘Arafaah and on ‘Aashooraa’ expiate for minor sins only.” (al-Fataawa al-Kubra, part 5).

Not relying too much on the reward for fasting

Some people who are deceived rely too much on things like fasting on ‘Aashooraa’ or the day of ‘Arafaah, to the extent that some of them say, “Fasting on ‘Aashooraa’ will expiate for the sins of the whole year, and fasting on the day of ‘Arafaah will bring extra rewards.” Ibn al-Qayyim said: ‘This misguided person does not know that fasting in Ramadaan and praying five times a day are much more important than fasting on the day of ‘Arafaah and ‘Aashooraa’, and that they expiate for the sins between one Ramadaan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for minor sins. Among those deceived people may be one who thinks that his good deeds are more than his sins, because he does not pay attention to his bad deeds or check on his sins, but if he does a good deed he remembers it and relies on it. This is like the one who seeks Allaah’s forgiveness with his tongue (i.e., by words only), and glorifies Allaah by saying “Subhaan Allaah” one hundred times a day, then he backbites about the Muslims and slanders their honour, and speaks all day long about things that are not pleasing to Allaah. This person is always thinking about the virtues of his tasbeehaat (saying “Subhaan Allaah”) and tahleelaat (saying “Laa ilaaha ill-Allaah”) but he pays no attention to what has been reported concerning those who backbite, tell lies and slander others, or commit other sins of the tongue. They are completely deceived.” (al-Mawsoo’ah al-Fiqhiyyah, part 31, Ghuroor).

Fasting ‘Aashooraa’ when one still has days to make up from Ramadaan

The fuqahaa’ differed concerning the ruling on observing voluntary fasts before a person has made up days that he or she did not fast in Ramadaan. The Hanafis said that it is permissible to observe voluntary fasts before making up days from Ramadaan, and it is not makrooh to do so, because the missed days do not have to be made up straight away. The Maalikis and Shaafa’is said that it is permissible but is makrooh, because it means that one is delaying something obligatory. Al-Dusooqi said: “It is makrooh to observe a voluntary fast when one still has to make up an obligatory fast, such as a fast in fulfilment of a vow, or a missed obligatory fast, or a fast done as an act of expiation (kafaarah), whether the voluntary fast which is being given priority over an obligatory fast is something confirmed in sharee’ah or not, such as ‘Aashooraa’ and the ninth of Dhoo’l-Hijjah, according to the most correct opinion.” The Hanbalis said that it is haraam to observe a voluntary fast before making up any fasts missed in Ramadaan, and that a voluntary fast in such cases does not count, even if there is plenty of time to make up the obligatory fast. So a person must give priority to the obligatory fasts until he has made them up.. (al-Mawsoo’ah al-Fiqhiyyah, part 28, Sawm al-tatawwu’).

Muslims must hasten to make up any missed fasts after Ramadaan, so that they will be able to fast ‘Arafaah and ‘Aashooraa’ without any problem. If a person fasts ‘Arafaah and ‘Aashooraa’ with the intention from the night before of making up for a missed fast, this will be good enough to make up what he has missed, for the bounty of Allaah is great.

Hagar and her boy child Ishmael and their role in the rites of hajj.

Hagar and her boy child Ishmael and their role in the rites of hajj.
By Saud Alhajeri – Published on 08 Dec 200.

The Kaaba is a special place. We commemorate Abraham and his son’s faith and surrender. We also celebrate Mother Hagar’s love. Mother’s love is the highest form of selfless human love. Hagar typified this love so well. She combined this love with her unshakable trust in God. Abraham was instructed to bring her and her infant son Ishmael near the mound that was once the Kaaba. In this desolate place with nary a single soul and nary a water source, he left them with a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ishmael’s mother followed him saying, “O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?”

She repeated that to him many times, but he did not look back at her. Then she asked him, “Has Allah ordered you to do so?”

He said, “Yes.”

She said, “Then He will not neglect us.”

What an exemplary Trust in their Beloved God! They knew that the Causer of all Causes will provide. He is Eminently Resourceful. Ishmael’s mother went on suckling Ishmael and drinking from the water (she had). When all water ran out, she became thirsty and her child also became thirsty. She started looking at Ishmael tossing in agony; she left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven times. God loved this selfless display of motherly love so much that every pilgrim to His Holy House must proceed 7 times between the Twin Peaks of Safa and Marwa.

When she reached Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, “O, (whoever you may be)! You have made me hear your voice; have you got something to help me?” And behold! She saw an angel at the place of Zamzam, digging the earth with his heel till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it. This wonderful gift of God hasn’t stopped yet. Hundreds of Millions come every year and take gallons and gallons of the Holy Water with them and still the small well never goes dry. Mecca is a special place.

In celebration of the two momentous events in Abraham’s family, we are reminded that Allah’s Will always work for our highest good. In the end, it all worked out for Abraham’s family and in the end if we trust Him everything will work out for us too. From Him have we come and to Him shall we return!

Kaaba is a special place. It is overwhelming to be in company of 3 million brothers and sisters in faith, all enshrouded in humble whites. The highest kings to the humblest of laborers are dressed alike. They stand shoulder to shoulder, they run side by side and they greet each other the greeting of peace. People of all races intermingle as co-equals. Black, white, yellow and brown all come together in harmony before their Beloved. In this searing passion for the Loved One, there is no distraction. He Alone Matters! It is wonderful to lift one’s face and see one’s Qiblah face-to-face. All their lives 5 times a day they turned their faces to their Qiblah, the Holy Kaaba, and now they see it right in front of them in all its majesty and glory. They savor the sweetness of coming Home all the while exclaiming Labbaik Allahuma labbaik, la sharika laka labbaik, Labbaik Allahuma labbaik: I have come, my Lord, I have come. No one participates in Your Divinity (so I have nowhere to come but You). I have come.” I have come, my Beloved. I have come.

We circulate around the Holy Kaaba proclaiming all the while our Arrival. Circling around the earthly shadow of the Pole, we are reminded to keep our Beloved at the Center of our lives. We are reminded to keep Him in front of our lives and in center of our existence.

Accept the Hajj of all our blessed Muslim brothers and sisters who are given the grace of your Presence in Your Exalted House. Give us the Grace to one day be able to come visit You. O Allah, there is no one worthy of Love, Worship and Surrender but You. Allow us to love you, worship You and submit to Your Presence and to Your Wish and Will. Amen!

t’s that time of the year, Muslims all over the world are getting restless. Their Home in the heart of the planet beckons them. It’s time to pay homage to the Beloved God in the House. It’s time to come Home. It’s time to come Home to the Holy Sanctuary of Kaaba. It’s time to leave all and follow Him. It’s time to abandon this illusory world and come to the House of God. It’s time for Hajj–the Pilgrimage. Those who can go will head to Mecca, those who can’t will join in the festivities of Homecoming wherever they may be by celebrating the Eid of Sacrifice.

Hajj is a commemoration of love and celebration of faith. We commemorate Abraham’s Supreme Sacrifice in love of his Beloved in Mina. We celebrate his wife Hagar’s display of unprecedented love for the infant Ishmael and her unflinching trust in the Providence in the lonely desert around Safa and Marwa. We venerate God’s Greatest Gift, the Quran by spending a day in Arafat where the final revelation was sent. We celebrate faith by coming face-to-face to the Qiblah of our prayers.

Hajj is also an act of renunciation. Muslims from every corner of the globe don their coffins–two cotton sheets–to represent their deaths to this life and head to their Primordial Home. They pay their debts, ask forgiveness of everyone, bid farewell to one and all and prepare to die to this world to live in Him. We are now ready for Hajj to the Kaaba very special place.

The Kaaba is a special place. It was the first house of worship built by the first man. God commanded Adam to make a journey. He walked umpteen months until he arrived guided by God to Mecca. Here, he was instructed to build Him a House. This was mankind’s first House of Worship. This is where we first learned to mourn our separation from our Beloved. This is where Adam shed countless tears to lament loss of paradisiacal glory. This is where we sought to seek His nearness. This is where we sought to experience His intimacy. This House is the Archetype which basks under another House situated far beyond the realm of the Visible Universe and the prison of space and serial time. This is the first act of reconciliation with our Paradisiacal Destiny in the Home of our Beloved in spite of our terrestrial sojourn.

The Kaaba is a special place. It was once lost to us but our Beloved led His Friend Abraham (may God shower him with praise) to this Sanctuary and gave him the task of restoring this House. Our father recruited his son Ishmael for the Holy Task. For months at end, father and son toiled under the searing desert sun sustained only by their burning love for the Eternal God. This choice was no random choice. Abraham was the man for the job. Every year, when men and women were to come to this blessed House, they were to come on 10th of the month of Dhul-Hijjah. This auspicious day God asked Abraham to make the Supreme Sacrifice and Abraham delivered. Allah asked His Friend to sacrifice his son Ishmael and he obliged.

Kaaba is a special place. Its foundations have been fortified by love and faith of Abraham’s family. We go there to commemorate love. We go there to celebrate faith. Abraham lived the true meaning of Surrender. He loved God, his Friend, above all. God gave him a dream where he saw himself sacrificing his son. Persistence of the dream convinced him that it wasn’t just a dream but an allusion from the Infinite. He intimated the dream to his son who readily concurred. Once it was known to be God’s Will, the son didn’t offer any excuses. It was a foregone conclusion that His Will be done. Father and son set off to the designated place. When they reached their destination, son suggested that the father cover his eyes so his love does not overwhelm him into disobeying His master. At the very moment that Abraham let loose his knife, the son was substituted with a lamb. This time and this day was made sacred. Every year, millions come this very day. Millions retrace the steps of these two in the valley of Mina, they stop where they stopped, walk where they walked and finally arrive where the Supreme Sacrifice was offered. Here, everyone offers a sacrifice in His Love and then gives it to the impoverished people of the land all the while marveling at Abraham’s burning love and faith in God that he was willing to sacrifice his most precious love. Those who can’t be here, celebrate this wonderful sacrifice wherever they may be in any part of the world. For indeed, the love of God must be celebrated.