Religious Extremism and Islamic Pluralism

Despite Islam’s exhortation to plurality, claims and counter claims are levelled at the intolerance of Muslims. Ostensibly, the words mosque and university share the same ontological root word jāmaᶜ that is, a melting pot of ideas. Different interpretations of shariᶜah ‘clash’ in the mosque. More so, with the rise of institutes of higher education providing Islamic studies in secular and non-secular societies, the monopoly of the madrasa institutes over the religious discourse has been broken. The aforementioned forms the backdrop and raison d'être of the clash within Islam. Diverse opinions among the sahaba or companions of Prophet Muhammad (peace be upon him) during his life and after his departure were commonplace. In order to address what is now referred to as ‘Islamic extremism’ this article analyzes the paradigm that underpins labelling others as extremists and highlight the foundations and implications of the emergent world of Islamic pluralism.

The advent of the liberal paradigm in politics ushered a new mindset: individual freedoms. Individual freedom! “Freedom from what, or from whom?” one might ask. As a political ideology, liberalism does not enjoy an explicit definition. Indeed, to safeguard values of a pluralistic society, society has transformed to tolerate divergent lifestyles while ensuring individual rights. From political liberalism, liberalism or freedom of conscience in religious matters has permeated religions. It would not be too presumptuous to conclude that tolerance of different opinions about religious issues lies at the very foundations of political liberalism, and religious pluralism may be viewed as an overdue phenomenon, which seeks to provide a theological basis for this tolerance.

The division between the ‘church’ and the state or more apt: freedom of conscience in religious matters is a clear departure from state religion in our history both Muslim and non-Muslim. Muslim countries and movements are culpable for many vices in the name of religion: “continue”, whispers one soldier to the other, “I am going for taraweh” [the night prayer during the Holy month of Ramaḍan]’ reminisces a Muslim activist about a torturing ordeal. A lot of resentment that has built up among individuals and sections of the society is due to the enforcement of a state religion, nay a state’s mad’hab or religious interpretation on its populace. Apparently, it is difficult for one to divorce his or her resentment from the misconduct of adherents of a particular mad’hab and acknowledge the veracity of it's teachings.

The crux of contention in religious pluralism and Islamic extremism lies in the exclusivism doctrine. The doctrine of exclusivism stresses that only those subscribing to a particular creed are on the right path. This is the primary teaching of all the major religions. However, the liberal paradigm has adopted a pragmatic approach to religious matters and the emergent paradigm is inclusivism.

Islamic teachings assert that anyone who does not witness to and declare belief in one God: Allah and Muhammad (peace be upon him) as His true Prophet and Messenger is not a believer. With the advent of Islam, the last testament confirming previous revelations and guiding to the truth thereof and the seal of Prophethood, all believing men and women were expected to continue submitting to the one and only true God: Allah. However, religious pluralism is of the view that all major religions are equally valid and lead to God and salvation. Thus, no one religion is inherently better or superior to any other major world religion. With religious Pluralism, all the major religions such as Christianity, Judaism, Hinduism, Buddhism, and Islam are equal. Islamic pluralism is therefore the belief that all the firaq or Islamic sects are valid.

Diverse interpretations that have culminated into seventy-three Muslim sects as foretold by the Prophet (peace be upon him), only one being on the truth drives home this doctrine. This foundational teaching forms the clash among Muslims, the freedom exercised by individuals and societies against particular interpretations of the shariᶜah is but a manifestation of their choice. Any efforts expended to invite Muslim brethren professing a different interpretation or emulating alien cultures to Islam is translated as intolerance and/or extremism. The question that we all need to ponder over is, is attaining Allah’s pleasure (din) a human construction or is it in engaging in beliefs and practices consonant with the shariᶜah?

Islam characterizes extremism as exceeding the limits of our religion (An-Nisaa, 171; Al Maida, 77). Any belief or action not found in the Quran or taught and practiced by the Prophet (peace be upon him) and the rightly guided generation is not religion. “Beware of exceeding religious limits! Indeed, preceding generations were destroyed for exceeding religious limits” (Ibn Majah). The challenge of the era of liberalism and individual freedoms is the permeation of liberalism into religious matters. Muslims are profiled as fundamentalists, traditionalists, secularists or modernists. Apparently, these labels are grounded on political dispensation that seek to maintain its perceived supremacy. Locating extreme doctrines and actions should be established within the purview of shariᶜah and not mere individual preferences or flawed methodologies. Contemporary challenges facing Muslims and Islamic doctrines need not be revised, but Muslim jurists need to be more apt to the contemporary challenges to maintain Islamic changeless principles while integrating Muslims with the dynamic world community.

This article reiterates that, Islamic pluralism in Muslim countries and minorities should be located within the shariᶜah. Today a number of us analyze the shariᶜah and judge it from the liberal paradigm. “I don’t think that is right,” says one of us against Prophetic traditions: clearly refuting a shariᶜah ruling (Al Ahzab, 36). Different groups and movements, like the Salafis: those seeking to follow in the footsteps of the pious predecessors, have come under constant fire for calling on us to denounce a liberal approach to religion. When we fail to submit to Allah and subjugate our lives to serve Him we serve our own desires (Al Furqan, 43). Aisha the mother of the believers (may Allah be pleased with her) instructs us on how to differ and make shariᶜah-based judgments rather than personal preference interpretations. On hearing that Abdullah the son of Umar the second Caliph (may Allah be pleased with both of them) was teaching that: the dead are punished for their relatives’ wailing over them; she said: “As for him (Abdullah) he has not told a lie but he has forgotten or made a mistake. The Prophet (peace be upon him) passed by a Jew’s grave and relatives of the deceased were crying over her, and he said they are crying for her and she is punished” (As-Shafy).

Religious extremism is a reality that needs to be defined within the remit of shariᶜah and confronted at all fronts even if it leads to war (Al Hujurāt, 9). However, locating extremism from a liberal paradigm is intolerance to the individual freedoms and religious rights espoused by the modern society. The impact of globalization has meant that there is a vibrant mobility of diverse Islamic interpretations. Understanding and living in accordance with the Islamic brotherhood teaching enshrined in the Quran and Sunnah will ensure a robust Muslim pluralist society. Without a doubt, Islamic pluralism remains a daunting challenge for our generation and generations to come.

© 2009 Badru Jaffar Swaleh
Your constructive comments, criticism and feedback is truly appreciated

THE FIRST GLANCE!

Recent media reports have depicted the high level rot in our society. The war on the HIV and AIDs pandemic has proven to be more difficult to fight than initially envisaged. The paradox in this war is that; government and non-governmental organisations are not tackling the real roots of the pandemic.

Islam principally works to solve the root causes of problems. As we anxiously read that Muslim youth in higher learning institutions have succumbed to their base desires and ostensibly thrown caution to the wind, Muslim clergy and parents alike are concerned. Likewise should the youth be worried about decadence in our moral standards or be alarmed by the lack of precaution thereby seeing our youth go early to their graves!

The twenty first century has imposed a life style that is alien to our values. This lifestyle has eroded modesty. The first glance from either of the sexes is endemic, although seen as harmless, it is indeed the precursor to much heartache, swirling feelings of lust and ultimately committing zinā. Today’s women are so liberated that in the wake of enjoying their hard earned freedom, expose their nakedness to all who care to look. The question is why are they exposing their bodies to strangers? I can clearly hear the feminist swearing at my seemingly narrow mindedness!

Muslims in their endeavour to ‘fit’ into the modern culture are reeling in an abyss of conflicting cultures, We often ask ourselves, albeit in our minds, ‘is lowering our gaze necessary’ or challenge the Quranic verse perceiving it to be too strict. In our own homes, we do not practice lowering our gaze; women and non-mahrim men sit across each other talking, watching nudity, and zinā in the name of entertainment. This discussion might seem misplaced and out of touch in our times except by those who Allah has mercy on. Our children are nurtured from conception to their teens witnessing illicit relationships, programs aired on TV carefully designed to corrupt and instil the misleading philosophy of unlimited ‘rights’ and ‘liberties’ regardless of religious beliefs.

There is a difference between a glance at the opposite sex and a repeated or steady gaze. Whereas a glance ordinarily would not affect the heart, repeated glances unwrap the beauty and plant the first seed of lust. The feeling of wanting to always get a glimpse and to interact with the other person engulfs the heart, and when this happens one feels elated and looks for opportunities. Muslim scholars have defined the first glance as the ‘abrupt glance’; meaning it was unintentional conversely, the ‘other’ glance(s) is a sin.

Jabir ibn Abdillah radhiallahu says; ‘I asked Allah’s messenger swala llahu alaihi wa salam about the abrupt glance! He told me to turn my face away’. A man related to Muslim scholars; ‘I fell in love with a girl at the first glance! Should I look at her again, maybe I will see what repulses me from her?’ The scholars said to him; ‘It is haram, Allah has commanded you to lower your gaze, and has not put any cure in haram’

The eyes are the gates to the heart; if one lowers his gaze he stops any illness from accessing the heart, however, if one leaves his eyes to wonder he will surely suffer from diseases of the heart ranging from lust to nifaāq or ‘hypocrisy’.
All our tribulations stem from this first glance; how many people’s hearts are enslaved in this way? The glance is the simplest and most dangerous way to fall into sin. Lowering our gaze stops us from zinā. We perceive zinā to be the act outside wedlock while we do engage in zinā everyday oblivious of the sin. The Prophet says peace be upon him; "The zinā of the eyes is the gaze (at which is unlawful, e.g. nudity); the zinā of the ears is to listen (to the unlawful, e.g. talks of nudity which excite illicit desires, music, etc.); the zinā of the tongue is to speak (what is evil); the zinā of the hand is to touch (the female or male who is unlawful to you); the zinā of the feet is to walk (towards unlawful); the zinā of the heart is to desire (what is unlawful) and it is the private parts which either commit or shuns the actual act of fornication/adultery." [Saheeh Muslim]

The hadeeth testifies that the gaze is the first act of zinā, the fact that the Prophet peace be upon him has mentioned it first signifies its importance in the sequence of events leading to the actual act of fornication or adultery. Looking at the opposite sex is not allowed save for reasons permissible under the shariāh like where identification is requisite. The intention obviously has to be good.

Not lowering our gaze has plunged many of us into irreversible situations. Adherence to the sunnah safeguards our hearts from a myriad of diseases and has numerous benefits.
Whoever abstains from this seemingly harmless behaviour for the sake of Allah subhaanahu wa ta’ala with sincerity may at first experience hardship. He or she should not despair, as this is merely a test of his conviction, sincerity, and genuineness. If he or she patiently exhorts him/or herself to keep away, the hardship will turn into happiness. He who leaves something for the sake of Allah, Allah rewards him in its place with a better alternative.

These alternatives are;-
(a) Drawing close to Allah
(b) Attaining Allah’s love and pleasure
(c) Attaining tranquillity and a strengthened relationship with Allah
(d) Further to attaining success in this world and in the hereafter, Allah protects one from his own base desires through His mercy, granting him the taste of emān, and desire for Allah’s pleasure so long as his heart is filled with none except Allah.
(e) Among the gifts conferred by Allah to those who lower their gaze for His sake is; solid emān and part of the taste of emān is modesty. It said; ‘The taste of modesty is more intense and more gratifying than the taste of sins’. This taste creates a nūr ‘light’ and radiance on the face of the believer. Allah protects and wards off from him any avenues leading to sin.
(f) Allah confers on them firāsa or ‘foresight’; a ‘sixth sense’ and acuteness to discern truth from falsehood. The Ulama say; ‘One who publicly adorns his life with sunnah and privately, with fear of Allah thereby lowering his gaze from witnessing haram, and protecting himself from shubuhāt ‘doubtful matters’, and keeping Allah’s commandments, his firāsa will never be wrong’.
(g) Allah strengthens their emān, ‘He who disobeys his desires Satan fears his shadow’
(h) Allah enhances their mental faculties, while those who arbitrarily let their eyes wander have a low perception and are unable to foresee outcomes. The principle role of the brain is to discern and judge, if one cannot see the effects of letting loose his eyes surely he is shallow.
(i) Allah opens means to acquire knowledge and eases its pursuit.

These benefits underpin the importance of lowering our gaze; however, the question is how can we practise this religious obligation? Apparently we witness harām ‘twenty four seven’
Muslim scholars have decreed that; ‘among Allah’s favours and mercies on his servants is, the door of tauba ‘forgiveness’, when Allah intends good for his servant he guides him to this door for a sin he committed.
A Muslim might repent from viewing harām, ostensibly most of us regress to the sin again and again. Why not, the temptation is beckoning from everywhere we set our eyes, free mixing with each human ‘devil’ undertaking to outdo the other in exposing itself!
The obligation on each one of us is to seek Allah’s forgiveness; the Messenger of Allah peace be upon him used to seek Allah’s forgiveness more than a hundred times a day, and we are not guaranteed forgiveness until Allah’s sees the sincerity in our hearts no matter how many times we commit the sin.
Let each Muslim assist his Muslim brother and sister to keep the commands of Allah by adhering to the Islamic code of dressing and behaviour and seek forgiveness from Allah for the past sins. We are what we repeatedly do; excellence then is not an accident but a habit.

© 2009 Badru Jaffar Swaleh

Your constructive comments, criticism and feedback is truly appreciated

Book review

Book Title; Hamas Unwritten Chapters
Publisher; C. Hurst & Co. ltd
Pb. xii+344. (PB). ISBN-10 1-85065-834-X

By Azzam Tamimi

Occassion: Contribution to the Islamic Foundation library's E-Newsletter at the Markfield Institute of Higher Education, UK.

______________________________________________________________________

Reviewing a book on contemporary issues deserves at least a clear overview of the subject matter. However, Tamimi a seasoned writer and lecturer on Islamic political thought and Middle Eastern politics' vast knowledge of and concise understanding of the topic have made my task easy.

The Islamic Resistance Movement in Palestine or Hamas’ sweeping victory in the 2006 elections, which ostensibly, preceded the commissioning to write this book, forms the backdrop of its raison d'etre. The author seeks to accurately present Hamas; its origin, development and what it stands for, therefore dispel, and redress the coverage imbalance it has received in the contemporary literature and media.

The book provides an encyclopaedic narrative of events, dates, and persons that gave birth to Hamas. An offshoot of the Islamic Brotherhood, Hamas has been defining and redefining itself to meet and respond to the aspirations of the Palestinians. Hamas in contrast to the PLO and other factions has worn the hearts and minds of its community through a large ground-network of NGOs and educational institutions.

As the book unfolds Hamas’ rise to authority and prominence and identifying itself as a religious movement, Arab and Muslim governments were fairly uneasy to extend their support to its course. Coupled with mounting pressure from Israel, the US and the international community even the Jordanian Ikhwan on whose patronage Hamas heavily relied due to their proximity sought to identify Hamas’ struggle as a Palestinian issue.

The book does not only narrate events but offers insightful analysis. Readers would not help but admire Hamas’ leadership, as history is drafted, their sacrifices and steadfastness are commendable. Fatah on the other hand apart from being corrupt “it had become clear (after Hamas’ election victory) that the issue was not what political vision or political agenda Hamas had or was prepared to have. What was at issue was simply power and wealth neither of which the Fatah leadership were prepared to lose”.

Perhaps the only downer I can cite on this book is the efforts expended in analysing the ‘suicide bombing’ controversy. The book has attempted to contextualize the issue and level scathing attacks on government religious institutions by virtue of their government political position on the Middle East politics. A jurisprudential approach should have been the basis for any criticism.

Apart from several typographical errors, this is a book I would personally purchase for my home library and recommend it to everyone interested in the Muslim and Arab World affairs to read.

VALENTINE, THE PAGAN CELEBRATION...

Praise be to Allah, in His infinite mercy He has blessed us with Islam as our religion and He will not accept any other religion from anyone, as He says:
“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.”[Al-Imraan 85]

Prophet Muhamad (peace and blessings of Allah be upon him) told us that groups of his Ummah would follow the enemies of Allah in some of their rituals and customs, as it says in the hadeeth of Abu Sa’eed Al-Khudri (may Allah be pleased with him), who narrated that the Prophet (peace and blessings of Allah be upon him) said:
“You will certainly follow the ways of those who came before you, span by span, cubit by cubit, until even if they were to enter a lizard’s hole, you would follow them.” We said, “O Messenger of Allah, (do you mean) the Jews and Christians?” He said, “Who else?!” Bukhary

Imam Bukhary placed this hadeeth under the topic "Fortification (of one's self) with the Kitaab and Sunnah". In his fiqh the Imam is admonishing us to stick to the ways, culture and customs of the Quran and Sunnah. If we choose to follow alien cultures and religions we are bound to adversely affect our iman and akhlaq … after all isn’t celebrating a day such as Valentine's Day celebrating zinaa (adulter and fornication)!
What the Prophet (peace and blessings of Allah be upon him) spoke of has indeed come to pass and has become widespread in recent times, Many of us follow un-Islamic customs, and more so when we imitate the West by celebrating their rituals and holidays. Many Muslim countries are grappling with the idea of changing the weekend from Saturday and Sunday as this is a western custom.
The matter has been compounded by the media whereby the rituals and customs of the kuffaar (non-Muslims) are now transmitted with the glamorous adornment of sound and image. Many Muslims have been hoodwinked by this deception.
This article seeks to address this phenomenon in terms of its negative effects on the youth and Muslims in general.

The Story of the Festival of Love (Valentine’s Day)
The Festival of Love was one of the festivals of the Romans, when paganism was the prevalent practice in Rome, more than seventeen centuries ago. In the pagan Roman concept, Valentine's Day was an expression of “spiritual love”. When the Romans embraced Christianity, they continued to celebrate the day, but changed it from the pagan concept of “spiritual love” to another concept known as the “martyrs of love”, represented by Saint Valentine who had advocated love and peace, for which cause he was martyred, according to their claims. It was also called the Feast of Lovers, and Saint Valentine was considered to be the patron saint of lovers. The Pope designated the day of the death of Saint Valentine, February 14, 270 CE, as a festival of love.
Some of the activities that mark celebrating this day are:-
1 – Expressing joy and happiness on this occasion, preparing special meals, candle lit dinners and romantic events.
2 – Exchanging red roses, which are an expression of love, the “spiritual love” of the pagans or the “martyr of love” of the Christians. Hence it is known to them as the Feast of Lovers.
3 – The sending of greetings cards, sms messages, love letters. On some of these cards and sms messages are pictures of “Cupid”, who appears as a child with two wings, carrying a bow and arrows. This was the god of love of the pagan Romans – exalted be Allah far above their fabrications and their association of others with Him.
4 – Exchange of words of love and desire in the greeting cards and sms messages, in verse, prose and short phrases. Some of the cards contain the phrase “Be my Valentine”. This represents the Christian concept of this festival after it was adopted from the pagan concept.
5 – In many societies, parties are held during the day and in the evening, where there is mixing of men and women, and dancing. Many of them send gifts such as roses and boxes of chocolates to their wives, friends and those whom they love or whom they lust for.
6- Dressing up in red.

Anyone who looks at what is said above about the myths surrounding this pagan festival will clearly understand the following:
Firstly: That the origins of Valentine's Day lie in the pagan beliefs of the Romans, where it was an expression of the spiritual love of the idols which they used to worship instead of Allah. Whoever celebrates Valentine's Day is celebrating an occasion of shirk on which the idols are venerated. Allah says:
“Verily, whosoever sets up partners (in worship) with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode. And for the dhaalimun (polytheists and wrongdoers) there are no helpers” [Al-Maa’idah 72]
Imam Ibn Qayyim RA says:
"…as for congratulating the kuffaar on their celebrations, it is haram by consensus, e.g. congratulating them on their fast by saying blessed fast or we congratulate you on this occasion, if the one congratulating them escapes from kufr (disbelief), it still remains a prohibited act. It is of the same ruling as congratulating a non Muslim on prostrating to an idol, but it is more sinful in Allah's eyes, and more blameworthy than congratulating one on drinking alcohol, murder or committing adultery" Ahkaam Ahl-Dhimmah pg 205
It is therefore clearly not allowed to celebrate Valentine's Day, even for married couples.
Secondly: The connection between Saint Valentine and this festival has been questioned by many sources, and it is considered to be far from definite. Therefore, it is purely a pagan form of worship.
Thirdly: This festival was denounced by the Christian clergy in Italy, the bastion of Catholicism, because it was spreading bad attitudes and having an adverse effect on the minds of young men and women. Muslim youth alike should shun this festival as it promotes zinaa.

In Islam, the festivals that are to be celebrated by Muslims are clearly defined and well established. They are an essential part of our worship and culture. Ibn Taymiyah (may Allah have mercy on him) said:
“Festivals are part of the laws, clear way and religious ceremonies of which Allah says:
‘To each among you, We have prescribed a law and a clear way.’[Al-Maa’idah 48]
‘For every nation We have ordained religious ceremonies which they must follow.’[Al-Hajj 67]
The Prophet (peace and blessings of Allah be upon him) referred to the fact that every nation has its own festivals when he said:
‘Every nation has its own Eid and this is our Eid.’ Bukhary & Muslim.
Valentine’s Day is surely a pagan celebration and Muslims have no share and no part in it. – “Every nation has its Eid,” – then each nation should be distinguished by its festivals. If the Christians have a festival and the Jews have a festival, which belongs exclusively to them, then no Muslim should join in with them, just as he does not share their religion or their direction of prayer.
Celebrating un-Islamic holidays and rituals erodes our iman. Our shariah intends to create a difference and distinction between believers and non believers which in turn creates influence and loyalty to Allah. This loyalty gives rise to an influential society. Allah says:
'Thus We have made you true Muslims - real believers of Islamic Monotheism, true followers of Prophet Mohamad peace and blessings of Allah be upon him and his Sunnah (legal ways)-, a just (and the best) nation that you be witnesses over mankind' Albaqara 143
Participating in un-Islamic celebrations breeds love for the kuffaar and their way of life, this goes further to entrench their beliefs in the larger society and for the participants to unwittingly imbibe it themselves. How can Muslims be right and they covet our way of life, they would ask.
'Indeed there has been an excellent example for you in Ibrahim and those with him (Believers), when they said to their people (Non believers); Verily, we are free from you and whatever you worship besides Allah; we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allah alone'. Mumtahinah 4
Imitating non believers even in small ways like congratulating them on their celebrations or giving them gifts is a precursor for adopting and participating in bigger acts of kufr. It is evident some Muslims attend mass during Christmas while others decorate their houses with the cross – may Allah guide us – and these despicable acts started from seemingly innocent congratulations sent to them on their festivities.

How many youth engage in zinaa on Valentine's Day? How many lives are messed up? And how many abortions follow up? This occasion only provides the non Muslims with a wide open door to our hearts and lives to plant seeds of kufr.
May Allah guide us against all forms of idol worship, Amin.

© 2009 Badru Jaffar Swaleh
Your constructive comments, criticism and feedback is truly appreciated

Back to School; Laying Foundations For Prosperity

The human being’s ability to assess his or her achievement is one of the principal and distinct characteristics of man. Students embarking on the new academic year (2009) might be coming to terms with the nagging question, ‘why do I attend school?’ Understandably so, very few of us have had the opportunity to receive much needed advice. Moreover, the lack of suitable role models within the community has led some of us to aspire for and shape our lives according to those whom society perceives to be cool e.g. pop stars, actors and the like. The Muslim community lags behind in many aspects and, as youth, we are aware of this painful truth. The community is unable to effectively deal with contemporary challenges. How true is the preachers and Islamic literature’s sublime message; ‘Islam is a complete way of life and provides solutions to all human challenges’ we might ask. The community lacks sufficient resource persons and institutions to bring about the desired change and continuous growth that this sublime message affirms.

As we grow up and form our identity, it is only natural that our focus turns to ourselves; hardly ever do we consider ourselves as players in a team. The interdependence philosophy that underlies al-khuwah al Islamiya or Islamic brotherhood is a basic element for prosperity. Education is the foundation to building dependable members of a society. What we need to ask ourselves at this juncture is; where do I (we) want to be in the future? Start the year with the end in mind. Each year brings us closer to our end (goal). Apart from this year’s candidates, very few of us are seriously thinking about exams and therefore planning accordingly. The preceding generations have brought Islam to where it is. The transition taking place from the prior to the succeeding generation calls for proper preparation to the task ahead. As we receive the baton from our parents; the question to chew over is how prepared are we? Are we aware of the daunting task ahead?

As we start this academic year the need to reflect on what we want to achieve, a clear vision in terms of career choice and taking into account the community’s needs is a reflection of true ukhuwa. The Quran instructs that, as a community a group from us should devote themselves to studies and guide the rest after graduating (Quran, 9:122). As students we need to always be cognisant of the fact that, what we do as individuals has direct effect on our community. Both fardh ain or individual obligation and fardh kifaayah or obligations of collective sufficiency forms of education are prescribed to create dependable individuals and responsible communities. As highlighted from the onset; we have realized that our community is ill equipped to deal with challenges facing us, and therefore our destiny lies in working hard today.

As Prophet Muhammad peace be upon him was migrating from Makkah to Madinah; Suraaqah ibn Malik; a bounty hunter in hot pursuit came very close to capturing the Prophet peace be upon him and his companion Abu Bakar As sidiq may Allah be pleased with him. However, Allah the Almighty protected His Prophet and despite this setback in the Prophet peace be upon him’s mission, he still was clear of the vision; he promised Suraqah ibn Malik that he (Suraqah) would wear Caesar’s armour - one of the superpowers of that time. This promise came to pass during the caliphate of Umar ibn Khatab may Allah be pleased with him. Attending school is one of the objectives to achieve prosperity; unless we are clear of the destination (vision) it doesn’t matter what we are doing today i.e. attending school.

Achievers are aware of their ability to choose their responses i.e. they are response able. This ability to choose our actions is the basis for takleef or accountability. As the youth we misconstrue freedom to mean doing all that we desire; therefore being slaves of our desires. True freedom means we are totally free and only do what serves our end (goals). Unfortunately although we are aware of this freedom, we blame our situations on family background, prevailing conditions and financial challenges, thereby absolving ourselves from blame. The truth of the matter is, we are able to make changes in our lives (Quran, 13:11). Having realized our ability to choose our destiny inshallah, calls us to embark on our academic journey aware of the destination. Apparently lack of a clear vision might explain our reluctance to prioritize our actions. The principal objectives serving our goals should never be at the mercy of things that matter least in our lives.

© 2009 Badru Jaffar Swaleh

Your constructive comments, criticism and feedback is truly appreciated

I bear witness there is no god but Allah, and Jesus is His true prophet

The Christmas festival celebrated today is a fusion of ancient pagan innovation, and evolving traditions. This origin, and the innovative disposition of Christmas, marks the disconnect from the spiritual meaning it purports to symbolize. The discerning mind is quick to comprehend that, the Christmas equation does not add up, subsequently lumping up the whole story together with the principal figure as a projection of myth like it's earlier versions; celebrating the winter solstice, Saturnus (the harvest god) and Mithras (the ancient god of light) in pagan-Rome. Moreover, the introduction of Santa Claus, Christmas trees and the commercialization of Christmas magnifies the spiritual bankruptcy of the celebration.

To highlight the effect of deceptive religious symbols on faith, this article explores the origin of Christmas and focuses on the Quranic injunction to Muslims "...do not be like or emulate those who received the book (Jews and Christians) before you" (57:16). History establishes that, the principal inventive nature of Christianity and Judaism, and the adoption of foreign customs and dogmas, coupled with the habits of some corrupt clergy strike a lethal blow to religion. Science or human intellect on the other hand, further asserts itself as the ultimate judge; therefore replacing God. Christmas, it is claimed, is celebrated to commemorate the birth of Jesus, peace be upon him.

'I bear witness that, there is no god but Allah and Jesus is his true prophet and messenger' is the testimony of faith borne by those who submitted to Jesus peace be upon him's call. This universal testimony of faith is generic to all prophets of God. "Believe in one God and follow me". Subjecting Christmas as a religious celebration to scrutiny, is misappropriation of the scarce resources. A little known and lesser accepted celebration was reinvented by merchants. As early as the 1830s, merchants spawned Christmas to what it is today for economic returns. It is disturbing as well to note that, even the Christmas date is not a historical fact. Given the difficulties and the desire to bring pagans into Christianity, William Walsh says, "The important fact then which I have asked you to get clearly into your head is that the fixing of the date as December 25th was a compromise with paganism" (The Story of Santa Klaus, 1970, p. 62).

There were three positions regarding the celebration of Christmas in the Church: first, outright objection on the basis of lack of biblical proof. This was the position of most fundamental churches; the second position held the same view as the first one, but left the decision to celebrate on the local churches. Ostensibly these churches only celebrated Christmas if it fell on Sunday; the third position was holding a service to mark the 'saviour's birth'. This last position was held from the mid of the 19th century. (David Gos). However, some Christians have maintained the first position, and further reiterate Christmas' pagan origin as their basis for its rejection (David B Loughram). Under the heading "Italian expert links first Christmas celebration to pagan shrine in Rome" in December 22, 2007 the International Herald Tribune traces Christmas to paganism and argues that, Churches were built next to or on pagan shrines to christianize them. Nonetheless, does this pagan origin affect Jesus peace be upon him ?

Jesus peace be upon him, whom millions claim to commemorate his birth on Christmas is a prophet of Allah according to Islam. Islam teaches Muslims to believe him and his message (Quran, 2;87), indeed one cannot be a Muslim and prefer one prophet over another; this is tantamount to kufr or disbelief. (Quran, 2;136). Arguably Muslims have a right over Jesus more than Christians, throughout history Christians have continued to vilify and watch his vilification with a laidback attitude. His miraculous birth is among Allah’s attributes; khalq or power of creation. To create, Allah doesn’t not need anything. In the case of Adam peace be upon him, Allah created him without the male or the female gamete. He created Hawaa or Eve from the male alone and created Jesus from the female alone.

Jesus came with one mission; inviting the Children of Israel to believe in one God and follow his teaching in fulfilling the law (Torah). (Quran, 5; 46), (42; 13). Muslims believe in Jesus peace be upon him and his message the Injeel or the Gospel. However, the distortion of the original message therein, brought about by the clergy, only warrants a general acceptance of the message the remit of which is outside the scope of this article. The inconsistencies in the Bible are partly to blame for rejection of religion in the west.

Allah strengthened Jesus peace be upon him with clear signs and proof to carry out his mission (Quran, 5:110). However, these signs prove to be the stumbling block to many. Rather than demonstrate Allah’s power, they are used to glorify Jesus and elevate him to a god. The Quran explicitly argues against this blasphemous dogma “Christ Jesus the son of Mary was (no more than) an apostle of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His apostles. Say not "Trinity” (Quran, 4;171). Loughram brings to focus the 'crucifiction' which the Quran affirms never took place (Quran, 4;157); "true believers must give up celebrating the heathen festivals of Christmas, Easter, and Ash-Wednesday".

Despite acknowledging the pagan origin of Christmas and the explicit Islamic injunction against celebrating ceremonies of other religions, Muslims, in the name of good neighborliness or religious pluralism, continue to celebrate Christmas. Undeniably, the challenge posed by religious pluralism is overwhelming and many would rather reciprocate neighborly niceties than be called fundamentalist or worse still terrorists! Intolerance indeed, the pressure on Muslims to adapt to other cultures is great. The death of religion as earlier argued, starts with incorporating man's ideas through bid'a or innovation and adopting human cultures. Prophet Muhammad peace be upon him word's portended this warning; "The Jews were split up into seventy-one or seventy-two sects; and the Christians were split up into seventy one or seventy-two sects; and my community will be split up into seventy-three sects" all of them will be in hell fire except one. Holding fast to the authentic teachings of Islam remains our constant jihad.

© 2009 Badru Jaffar Swaleh

Your constructive comments, criticism and feedback is truly appreciated

EID ADH-HA'S SACRIFICE; THE LEADERSHIP LESSONS

Muslims all over the world commemorated Eid adh-ha in accordance with Prophetic tradition by sacrificing different animals. The Quran asserts that, it is not their meat, nor the blood that reaches Allah, but it is the piety that reaches Him. A critical analysis of acts of worship facilitates a better understanding of the rationale. This, in turn, makes better Muslims. This article seeks to explore the leadership lessons drawn from the sacrifice ritual and provide a thesis for a way forward to the challenge discussed.

Eid adh-ha revolves around Prophet Ibrahim peace be upon him’s sublime surrender to Allah. Ibrahim peace be upon him’s apt fulfillment of Allah’s command to sacrifice his son Ismael is the pinnacle of submission. However, Allah substituted the subject with a lamb; the demonstration being sufficient submission. Prophet Ibrahim's life and exemplary character acquired him the eminent status ‘ummah’ and his biography reveals an enduring sacrifice in diverse aspects of his life.

 
The concept of sacrifice entails that, one gives up something valuable for something else he or she considers of more value. Therefore, sacrificing ourselves and lives necessitates being cognizant of the ultimate goal and taking proactive and conscious strategies to attain the goal(s). A clear understanding of the goal(s) is an essential ingredient towards it’s realization. Prophet Ibrahim peace be upon him preferred serving Allah over everything and surrendered his life to that goal.

Examining the Muslim leadership in Kenya reveals two fundamental problems. Inept leadership is a liability and a burden to the community. A body of organizations and individuals masquerading as leadership proves to be a liability. Whereas some organization sell Islam and Muslims for a pittance, others are not worthy of the Islamic name. Lack of the community’s vision, without a doubt describes the real state of affairs. Ibrahim peace be upon him’s clarity of vision and conscious sacrifice for that vision exalted him to the imamat or leadership position. The two fundamental qualities needed for leadership is perseverance and certainty . Again the salient feature in both qualities is clear objective(s) and working to actualize the vision.

The other problem is the Muslim masses’ claim of helplessness in holding the leadership accountable and taking it to task over its incompetence. This determinism characteristic of masses’ assertion and postulate that, the leadership only will bear the blame is alien to Islam. Reducing our role to mere criticism won’t do. A proactive analysis of where we are, aligning our objectives to serve the ultimate aim and formulating proper strategies is imperative. Absolving ourselves from blame further promotes determinism; this is a call to all competent individuals and groups to dispense their responsibilities and bridge the gap by carrying out vital objectives with diligence. The sacrifice lessons we learn from Eid adh-ha inspire us to deeply reflect on our community and ask how true are we in surrendering ourselves to serving the cause of Allah.

A review of the Kenyan Muslim leadership reveals that, the leadership’s incompetence and weariness of the masses are a social construction. Accountability of the leadership demands for clarity of a unified vision, and a continuous but conscious sacrifice on the community and its leadership to implement strategic objectives to serve the ultimate aim. Anything less than this is wishful thinking akin to laying back waiting for Allah to bring change.

© 2008 Badru Jaffar Swaleh   

Your constructive comments, criticism and feedback is truly appreciated