In recent weeks we have seen the rise of an insurgency within Iraq, in particular a militia known as ISIS [The Islamic state of Iraq and the Levant ] { Ad Dawlah al Islamiyyah fil 'Iraaq wa Shaam}. ISIS has been able to capture large areas of Sunni Iraq. This group, deemed so radical that even Al-Qa'ida broke links with them{ http://www.washingtonpost.com/world/middle_east/al-qaeda-disavows-any-ties-with-radical-islamist-isis-group-in-syria-iraq/2014/02/03/2c9afc3a-8cef-11e3-98ab-fe5228217bd1_story.html], having had some military setbacks in Syria, have brought their attention to Iraq, taking advantage of the general discontent with Prime Minister Nuri Al-Maliki [a Shiite] and his government, and have felt so comfortable in their position that they have even proclaimed their leader, known as Abu Bakr Al-Baghdadi, as Caliph [Khalifah] of all Muslims, soliciting support. The brutality of their actions, as well as acts of other similar groups, such as Boko Haram in Nigeria, raises concerns as to what exactly is "Islamic state" or "Islamic leadership".
Caliphate in Islamic history
Upon the death of the Prophet Muhammad [Sall Allahu 'alayhi wa sallam], the political and administrative duties fell into the hands of successors. The successor is called Khalifah [Caliph] . The period of Khilafat [Caliphate] immediately following the Prophet's death [i.e. the first four Caliphs] is seen traditionally as setting the pace or standards of high conduct and wise rule that should be emulated by the Muslim political leadership.
Eventually, the Muslims expanded, and our history saw administrations such emerge such as the Ummayyads, Abbasids, and Ottoman empires. Despite the flaws and character defects of some rulers and policies, nonetheless Muslims worldwide saw the Khilafat as a symbol of unity. This state was finally abolished in March 1924, by the official founding of the Turkish Republic.
Is there wide appeal for a revival of Khilafat?
The emergence of the nation-states, as well as nationalism, Capitalism, Communism and the like, with its epic failures, has generated in the eyes of many Muslims a nostalgia for times gone by, where there was unity, strength, and a feeling of justice. Indeed, this reading is also true in light of the Zionist annexation and continued oppression of Palestine.
Some movements have emerged which called for the return of the Khilafat and a Khalifah to rule all the Muslims. Harakat-e-Khilafat rose in British India [led by Maulana Muhammad Ali Jauhar] not long after Khilafat was abolished, and of course there is the Hizbut Tahrir, a group with membership worldwide, which, despite the fact it does not advocate violence and believes education is a needed prerequisite before Khilafat can come, is banned and persecuted in many countries.
Khilafat in the Qur'an
The word Khalifah itself is used twice. In one place when Adam is designated Khalifah [Q 2:30], the context suggests that humanity itself is being given the job of making decisions in this world. To help in this job, Allah taught 'Adam' the potential to understand all that man will encounter in the physical world [ Q 2:32, also see 55:3-4 and 96:4-5] . Dawud [David] is also called Khalifah, and is told to conduct his rule with justice and to avoid following whims in his administration [ 38:25].
Peoples who have succeeded previous societies are called Caliphs, or Khulafaa'. They succeed those who have died out either naturally or as a result of Divine punishment [Qur'an 7:69, 27:62, 35:39, also see 6:165, 10:14 and 10:73]
Islam does not mandate a particular system
Too many observers reduce Islam to "simply" things like hand-cutting, amputations and exemplary executions. This superficial reading does not give justice to a topic of this nature. In reality, Islam can work in any time or place, and should not be seen with limited eyes. The Qur'an does give some direct rulings on things, such as amputating the hand of a thief [5:38], but this is simply the maximum allowance for a response to this crime. It does not require that this particular Hukm be followed every time this crime is prosecuted. Criminal and financial laws and their application has to be carried out in a just, fair and comprehensive manner, otherwise more injustices will follow, and not less. Thus, Taliban in Afghanistan may have cut off people's hands, but did little to address poverty.
What does Islam advocate
Muslims are not to impose their opinions and beliefs on others. What It does teach is universal justice [2:256, 4:135] and the removal of exploitation of all forms, including that of usury, prostitution, usurping of the rights, property and dignity of human beings. These broad principles can work anywhere.
We do not absolve the current system of government of its crimes and its flaws. Perhaps it should be replaced, but it can't be changed in exchange for a bigoted so called Khilafat. This is one of the pitfalls of ISIS. They vent their anger, mostly, at other Muslims. They are just like the Kharijites of the past, a brutal sect that also emerged in Iraq, who declared any Muslims who disagreed with them to be Kuffaar.
May Allah save us from these types of people and their thinking patterns. May Allah deliver us guidance based on a comprehensive understanding of the Qur'an and the Prophetic model. Ameen!
Showing posts with label khilaafah. Show all posts
Showing posts with label khilaafah. Show all posts
Tuesday, July 8, 2014
Wednesday, November 24, 2010
Understanding Qur'anic teachings: an Examination of the Functions of Virtue and Evil
Understanding Qur’anic Teachings: An Examination of the Functions of Virtue and Evil
All of us can identify what we see as manifest evil in our world. Among the top of this, we can name murders, wars, rape, and other crimes. These are all acts which largely fall in the control of individuals. Philosophers would call these actions moral evil. The seemingly destructive worldview of many humans can lead to a loss of faith, in both God and humanity itself.
In a similar vein, natural disasters, such as what we have witnessed recently in Indonesia, can have the same affect. Indeed, many will point to natural disasters to “prove” that God does not exist! Disasters such as tsunamis, hurricanes, earthquakes, are all among the events beyond human abilities to control or direct, and as such philosophers refer to them as examples of natural evil.
God: The Ultimate Source of all events
In a world that largely depicts God and the Devil as equal co-potentials [even though they are perceived as representing polar opposites], it is understandable that there would be some confusion on the place of good and evil. We must admit that both inside and outside the Muslim Ummah, there have always been debates and differences among leading figures and thinkers on these issues.
The Qur’an says: “Praise belongs to Allah, who has created the Heavens and the Earth, and has made darkness and light [wa ja’aladh- dhulumaati wan Noor]. Despite this, the ‘Kuffaar’ ascribe equals to their ‘Rabb’ [Thummal ladheena kafaroo bi-Rabbihim Ya’diloon].” [Q 6:1]
The latter sentence clearly expresses a refutation of the idea of dualism, a Zoroastrian tenant which has influenced other faiths and philosophers. Dualism is the term that is used to explain the notion that God and the Devil both exist as equal co-potentials. The above Qur’anic verse shows that Allah, the most high, is the source of ‘darkness’ [Dhulumaat is actually the plural of ‘dhulm’, which can also mean ‘oppression’] as well as ‘light’. Similarly, in a Soorah that we have all memorized, a text that is recited when seeking protection from Satan [ Saheeh Al-Bukhari, 58:1805, Kitaab at-Tafseer], we are told to say, in part, to seek refuge with Allah “from evil which he has created” [ Min Sharri Maa Khalaq] {Q 113:2].
Struggles with evil are a tool for human development
To understand the Islamic perception on issues of this kind, we must treat the entire Qur’an as a united, coherent text, looking at the whole to understand its parts. The Qur’anic teaching is that God has placed humans in this world to have the role of Khalifah. We are to be stewards in this life that God has given us. Oftentimes, this role requires ‘on the job’ training, in order to be prepared for future challenges, in order to have moral, spiritual, material growth. In addition to this, as Muslims we have to remember these lessons, especially when there has been loss of physical life. This world is only the stepping stone into the next life, an existence that is eternal. Rather than loosing faith, we are to recognize that God alone is Al-‘Aleem [the All-knowing] and Al-Hakeem [The Wise]. “And put all of your trust [in Allah], if you are indeed believers.” [Q 5:23]
[Shamsuddin Waheed is Imam at Toledo Masjid Al-Islam, which has recently re-opened the historic Islamic Center at 722 E. Bancroft Street. More of his writings can be found at shamsuddinwaheed.blogspot.com.]
All of us can identify what we see as manifest evil in our world. Among the top of this, we can name murders, wars, rape, and other crimes. These are all acts which largely fall in the control of individuals. Philosophers would call these actions moral evil. The seemingly destructive worldview of many humans can lead to a loss of faith, in both God and humanity itself.
In a similar vein, natural disasters, such as what we have witnessed recently in Indonesia, can have the same affect. Indeed, many will point to natural disasters to “prove” that God does not exist! Disasters such as tsunamis, hurricanes, earthquakes, are all among the events beyond human abilities to control or direct, and as such philosophers refer to them as examples of natural evil.
God: The Ultimate Source of all events
In a world that largely depicts God and the Devil as equal co-potentials [even though they are perceived as representing polar opposites], it is understandable that there would be some confusion on the place of good and evil. We must admit that both inside and outside the Muslim Ummah, there have always been debates and differences among leading figures and thinkers on these issues.
The Qur’an says: “Praise belongs to Allah, who has created the Heavens and the Earth, and has made darkness and light [wa ja’aladh- dhulumaati wan Noor]. Despite this, the ‘Kuffaar’ ascribe equals to their ‘Rabb’ [Thummal ladheena kafaroo bi-Rabbihim Ya’diloon].” [Q 6:1]
The latter sentence clearly expresses a refutation of the idea of dualism, a Zoroastrian tenant which has influenced other faiths and philosophers. Dualism is the term that is used to explain the notion that God and the Devil both exist as equal co-potentials. The above Qur’anic verse shows that Allah, the most high, is the source of ‘darkness’ [Dhulumaat is actually the plural of ‘dhulm’, which can also mean ‘oppression’] as well as ‘light’. Similarly, in a Soorah that we have all memorized, a text that is recited when seeking protection from Satan [ Saheeh Al-Bukhari, 58:1805, Kitaab at-Tafseer], we are told to say, in part, to seek refuge with Allah “from evil which he has created” [ Min Sharri Maa Khalaq] {Q 113:2].
Struggles with evil are a tool for human development
To understand the Islamic perception on issues of this kind, we must treat the entire Qur’an as a united, coherent text, looking at the whole to understand its parts. The Qur’anic teaching is that God has placed humans in this world to have the role of Khalifah. We are to be stewards in this life that God has given us. Oftentimes, this role requires ‘on the job’ training, in order to be prepared for future challenges, in order to have moral, spiritual, material growth. In addition to this, as Muslims we have to remember these lessons, especially when there has been loss of physical life. This world is only the stepping stone into the next life, an existence that is eternal. Rather than loosing faith, we are to recognize that God alone is Al-‘Aleem [the All-knowing] and Al-Hakeem [The Wise]. “And put all of your trust [in Allah], if you are indeed believers.” [Q 5:23]
[Shamsuddin Waheed is Imam at Toledo Masjid Al-Islam, which has recently re-opened the historic Islamic Center at 722 E. Bancroft Street. More of his writings can be found at shamsuddinwaheed.blogspot.com.]
Tuesday, November 4, 2008
Voting for the first time: A Muslim's thoughts
I have a confession to make; today was my first time ever voting! I have been registered to vote for years, and have even been summoned to Jury duty [which I have yet to do, as logistics have prevented me in the past] as a result of being a registered voter, but today was a first for me. This may be strange to both Muslim and Non-Muslim readers, hearing how a Muslim woke up very early [about 5:30 am], showered and offered morning prayers [Salaat al-Fajr] and walked to a nearby Church with his Hijab-clad wife to cast the ballot.
The actual experience
The Polling station opens at 7:00 A.M., and I was expecting long lines, but we only waited about fifteen minutes, in contrast to reports I have heard from friends and brothers throughout the country, who waited for 2-3 hours in line to cast their votes. It seems that while irregularities have been reported here and there, in general the process has gone smooth across the board.
Why did I vote now?
In the past, I have been had an apathetic approach to politics. While I enjoy its study in theory, I had the belief, as do most Americans [even if they don't admit it] and others in the world [who will gladly admit it if there's not a Policeman nearby] that Politicians are deceptive in general, that the whole system is very corrupt, and that there is no hope of change at all. My vote will not count anyways, I believed, and in addition to this, I have flirted with the view that Voting in such a system may be allowed Islamically, but only by a thin thread.
I voted now because I believe that the conditions are apt for change, because people really want it! With the U.S. engaged in two wars, which benefits only weapon contractors, the economy in shambles, Insurance problems and Credit becoming increasingly harder to obtain, people are finally beginning to feel the pressures that others worldwide feel on a regular basis, and do not wish to continue on this course. Let us hope that our hopes for change are not in vain.
What about Islam: does it really endorse representative democracy?
Before I go into this subject, I think it necessary to add this observation; i.e. that while voting does take place in much of the Muslim world, it is a widely disgraced practice, as there may only be one candidate on the ballot, your 'no' vote to the ruling party magically [Cough, cough] turns to 'yes', and those who dare attempt to vote for another party or candidate will be visited in a day or so by some really mean looking gentlemen wishing to 'enlighten' that disaffected person. So, I believe that with such a background, it is easy for 'Ulamaa residing in the Arab world or in another location to tell Muslims living in the West to not vote. Here are some of the usual arguments:
[A] Islamic law does not endorse decision making by the masses anyways. There is only one law and system, the Shari'ah and/or the Khilaafah! Voting in the US or Britain constitutes Kufr! Allah is the only law-giver, and Muslims should rally around a khalifah!
[B] If we do vote, it should be only with regards to 'Muslim issues', such as Palestine and Iraq! Otherwise, let the Kaafireen worry about themselves! In this connection, I should mention that this position was adopted in Apartheid South Africa by some leading Muslim scholars, and fatawa were issued disowning Muslims in the anti-apartheid movement, on the grounds that the system in place at that time placed no restriction on Muslims offering prayers in the Mosques! In addition, 'working with the Kuffar' was also a catch-phrase accusation leveled at Muslims involved in Anti-Apartheid activities.
There are some other arguments out there, position papers and books detailing these sorts of views, but in general all of them revolve around the points noted above.
[A] The Qur'an has categorically endorsed collective decision making. Believers, we are told, are :
The wording "Wamrahoom Shuraa Baynahum" appears here, in connection with prayer, which in many instances is a collective exercise in the Muslim community, and charity, distributed to the needy society. There is no restriction given here about where and how this should be practiced. In other words, just as Jumu'ah prayers are equally valid in San Francisco or Saudi Arabia, participating in the decision making processes are valid whatever the system, as long as there are safeguards to prevent injustices and such. This is not to say that injustice does not exist, we can see this even in systems of government that applies Islamic laws [Taliban in Afghanistan as well as the old Nizam-e-Mustafa system in Pakistan are good examples of misapplication], but it does not mean that just because a system has its origins or popular usage among Non-Muslims that it automatically becomes Un-Islamic or unacceptable to the Muslim community.
As for the wish to have a Khilaafah system, perhaps that may happen in the future, but I won't be holding my breath. It does seem prudent that Muslim nations form something analogous to the European Union [UN], this could be a body Khalifah. Organizations such as the OIC [Organization of Islamic conference] can very well act in this capacity, giving a united voice, free trade, loans and grants to each other, and a variety of other actions that will greatly improve our conditions, but perhaps that is also something that will not happen anytime soon. In any case, it seems that having a figure such as a Sultan or Khalifah for all Muslims is a unrealistic expectation.
Getting back to collective decision making, we are also given in the Qur'an instructions not to allow anyone to feel marginalized, to allow them at least a voice and a seat at the table. See Q 58:11.
[B] 'Muslim issues' is very limited, and actually acts as self-marginalization. Why should we not vote on issues that will affect our health care, local services such as Police, Fire departments, schools etc..? Muslims should have a say on all these issues, at the very least because the Qur'an and Sunnah likewise have something to say about all issues. As the Qur'an says "And we have omitted nothing from the Book" [Q 6:38] as well as "Today have I perfected your religious law for you, and have bestowed upon you the full measure of My blessings, and willed that self-surrender unto Me shall be your religion."[Q 5:3].
Using the example of South African Muslims, the issue of Race discrimination has always been a priority of Islam. Looking at the Qur'an, and seeing the many practical examples from the Prophet's own life. and his final address to the Muslims show us that those opposing Muslim participation in the Anti-Apartheid movement had actually internalized those racial ideas preached by the Racists! Islam is not just applicable when Muslims are a majority, but also while living as a minority! Wherever Muslims live, we should have the light of Islam in our actions and attitude. Our influence will, God-willing, act as a guiding force that will make for positive change and contribution to the society and world we live in. The Prophet Muhammad may be a mercy to believers, but he is also a mercy to all nations [Q 21:107]. The Muslims, his followers, should likewise be the same.
Conclusion
The arguments I have presented here may not be convincing for all, so my advice is this: follow whatever your conscious and your understanding of the will of Allah Ta'alaa is. Just remember that Muslim behavior and ethics can be a light whereever we are, and that the will of Allah cannot be overturned. Allah's promises are true, even though those promises are sometimes hard to recognize.
The actual experience
The Polling station opens at 7:00 A.M., and I was expecting long lines, but we only waited about fifteen minutes, in contrast to reports I have heard from friends and brothers throughout the country, who waited for 2-3 hours in line to cast their votes. It seems that while irregularities have been reported here and there, in general the process has gone smooth across the board.
Why did I vote now?
In the past, I have been had an apathetic approach to politics. While I enjoy its study in theory, I had the belief, as do most Americans [even if they don't admit it] and others in the world [who will gladly admit it if there's not a Policeman nearby] that Politicians are deceptive in general, that the whole system is very corrupt, and that there is no hope of change at all. My vote will not count anyways, I believed, and in addition to this, I have flirted with the view that Voting in such a system may be allowed Islamically, but only by a thin thread.
I voted now because I believe that the conditions are apt for change, because people really want it! With the U.S. engaged in two wars, which benefits only weapon contractors, the economy in shambles, Insurance problems and Credit becoming increasingly harder to obtain, people are finally beginning to feel the pressures that others worldwide feel on a regular basis, and do not wish to continue on this course. Let us hope that our hopes for change are not in vain.
What about Islam: does it really endorse representative democracy?
Before I go into this subject, I think it necessary to add this observation; i.e. that while voting does take place in much of the Muslim world, it is a widely disgraced practice, as there may only be one candidate on the ballot, your 'no' vote to the ruling party magically [Cough, cough] turns to 'yes', and those who dare attempt to vote for another party or candidate will be visited in a day or so by some really mean looking gentlemen wishing to 'enlighten' that disaffected person. So, I believe that with such a background, it is easy for 'Ulamaa residing in the Arab world or in another location to tell Muslims living in the West to not vote. Here are some of the usual arguments:
[A] Islamic law does not endorse decision making by the masses anyways. There is only one law and system, the Shari'ah and/or the Khilaafah! Voting in the US or Britain constitutes Kufr! Allah is the only law-giver, and Muslims should rally around a khalifah!
[B] If we do vote, it should be only with regards to 'Muslim issues', such as Palestine and Iraq! Otherwise, let the Kaafireen worry about themselves! In this connection, I should mention that this position was adopted in Apartheid South Africa by some leading Muslim scholars, and fatawa were issued disowning Muslims in the anti-apartheid movement, on the grounds that the system in place at that time placed no restriction on Muslims offering prayers in the Mosques! In addition, 'working with the Kuffar' was also a catch-phrase accusation leveled at Muslims involved in Anti-Apartheid activities.
There are some other arguments out there, position papers and books detailing these sorts of views, but in general all of them revolve around the points noted above.
[A] The Qur'an has categorically endorsed collective decision making. Believers, we are told, are :
42:38 Those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance.
The wording "Wamrahoom Shuraa Baynahum" appears here, in connection with prayer, which in many instances is a collective exercise in the Muslim community, and charity, distributed to the needy society. There is no restriction given here about where and how this should be practiced. In other words, just as Jumu'ah prayers are equally valid in San Francisco or Saudi Arabia, participating in the decision making processes are valid whatever the system, as long as there are safeguards to prevent injustices and such. This is not to say that injustice does not exist, we can see this even in systems of government that applies Islamic laws [Taliban in Afghanistan as well as the old Nizam-e-Mustafa system in Pakistan are good examples of misapplication], but it does not mean that just because a system has its origins or popular usage among Non-Muslims that it automatically becomes Un-Islamic or unacceptable to the Muslim community.
As for the wish to have a Khilaafah system, perhaps that may happen in the future, but I won't be holding my breath. It does seem prudent that Muslim nations form something analogous to the European Union [UN], this could be a body Khalifah. Organizations such as the OIC [Organization of Islamic conference] can very well act in this capacity, giving a united voice, free trade, loans and grants to each other, and a variety of other actions that will greatly improve our conditions, but perhaps that is also something that will not happen anytime soon. In any case, it seems that having a figure such as a Sultan or Khalifah for all Muslims is a unrealistic expectation.
Getting back to collective decision making, we are also given in the Qur'an instructions not to allow anyone to feel marginalized, to allow them at least a voice and a seat at the table. See Q 58:11.
[B] 'Muslim issues' is very limited, and actually acts as self-marginalization. Why should we not vote on issues that will affect our health care, local services such as Police, Fire departments, schools etc..? Muslims should have a say on all these issues, at the very least because the Qur'an and Sunnah likewise have something to say about all issues. As the Qur'an says "And we have omitted nothing from the Book" [Q 6:38] as well as "Today have I perfected your religious law for you, and have bestowed upon you the full measure of My blessings, and willed that self-surrender unto Me shall be your religion."[Q 5:3].
Using the example of South African Muslims, the issue of Race discrimination has always been a priority of Islam. Looking at the Qur'an, and seeing the many practical examples from the Prophet's own life. and his final address to the Muslims show us that those opposing Muslim participation in the Anti-Apartheid movement had actually internalized those racial ideas preached by the Racists! Islam is not just applicable when Muslims are a majority, but also while living as a minority! Wherever Muslims live, we should have the light of Islam in our actions and attitude. Our influence will, God-willing, act as a guiding force that will make for positive change and contribution to the society and world we live in. The Prophet Muhammad may be a mercy to believers, but he is also a mercy to all nations [Q 21:107]. The Muslims, his followers, should likewise be the same.
Conclusion
The arguments I have presented here may not be convincing for all, so my advice is this: follow whatever your conscious and your understanding of the will of Allah Ta'alaa is. Just remember that Muslim behavior and ethics can be a light whereever we are, and that the will of Allah cannot be overturned. Allah's promises are true, even though those promises are sometimes hard to recognize.
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