The Concept of Islam and Our Understanding of It

How is it that the understanding of Islam has changed so completely in the mind of the average person from an all-embracing life system to merely a few acts of worship - often done half-heartedly in an automatic way or not even done at all? Today we find Muslims, most in fact, who consider that being a Muslim involves praying and fasting, but that otherwise they are free to live their lives according to any social, political or economical system they please. We also find those that claim to love Allah but profess that good feelings and intentions are sufficient as proof of Islam. 

How was such an idea ever adopted - the notion that one’s loyalty to Islam is unrelated to his behavior? How did a Muslim come to imagine that he could oppose the teachings of his Lord and betray His trust; that he could lie, cheat and deceive; that he could refuse what is lawful, preferring what is unlawful; that he could accept humility and humiliation in order to preserve his status in a society based on immorality and oppression… and still claim allegiance to Islam? How could a Muslimah come to imagine that she could oppose the teachings of her Lord and betray His trust; that she could lie, cheat, deceive, covet and backbite; that she could go out, exposing herself to every eye; that she could willingly raise her children as contended members of an un-Islamic society... yet still imagine that the "good intention" in her heart would cancel all of that before Allah(S.W.T.)? 

From the very outset of Prophet Muhammad’s call to the worship of Allah alone and in the days when Islam was a vital movement attracting most of those who came in contact with it (which was a long period in history), the average Muslim was quite a different example than what we have today. When he said, "La ilaha ill Allah" and "Muhammadun Rasulullah," he did not consider those words as something to be pronounced and repeated without leaving any effect upon his thinking and behavior. 

He understood them to mean that Allah, the Creator, is the rightful governor of this universe. He understood that from the time Adam was set upon the earth, Allah had sent an eternal message to mankind, stating that whoever follows His guidance will be guided for his own benefit, but those who turn away in rejection will harm their own souls; and every soul will bear the consequences of its choice. He understood that Allah, God of the universe, is alone worthy to be worshipped and obeyed and that He alone has the right to direct one’s life. No other man or government has that right, and rulers are to be obeyed only as long as they uphold the laws of Allah. He understood that Muhammad is the messenger of Allah, chosen by Him to relay the guidance that was meant to reach mankind, and that he was a living example of this guidance - a teacher to be followed and obeyed. 

No one ever imagined that sincerity was enough. How could it be when the Prophet(S) had made clear that faith is neither by desire nor by adornment, but it is what has settled in the heart and is proven by deeds. 

One might imagine while seated comfortably in his chair that he could move the universe. But when he reaches out to move a nearby table, he finds that the effort needed to do so may require that he arise from his seat; and if the table is large, it may require even greater exertion on his part. Thus, the belief that sincerity alone suffices is deception. No doubt, there can be no deliberate or fruitful action without prior intention. But what good is sincerity or intention in practical terms? Unless it is translated into effective behavior, what is gained? There will be no reform, no progress, no accomplishment - no change at all. 

And so Allah(S.W.T.) repeats over and over in the Qur’an that His reward will be for those who believe and do righteousness. He never said that faith alone or intention is sufficient. Faith must become a motive to positive action - to doing as one is directed. That means putting the word of Allah above all else - above customs and traditions, above the opinions of man, above one’s own desires, laziness or reluctance. 

All of this was apparent and self-evident to early Muslims. It was not their idealism alone which changed the course of history - it was action. They knew the laws of Allah had been sent down to be followed, and that that was the true meaning of worship.

Among the contemporaries of the Prophet(S) were those who erred and those who sinned. They were never free of human feelings or human weaknesses. They knew fear and anger and worldly temptation. The material of their creation was no different from our own. But the ever-present consciousness of Allah and the firm relationship with Him prevented them from decline, protected them from despair and continually renewed their hope. The first Muslims became unique examples of human excellence while never losing their human nature. Their society was one in which human potential was utilized to the utmost as simply a reflection of their understanding of Islam.

source : http://www.muslimaccess.com/articles/misc/concept_of_islam.asp

The True Teachings of Islam

 In the Name of God, The Most Gracious, The Most Merciful

The Holy Qur'an is the highest authority in Islam. It contains the exact words of God as revealed to Prophet Muhammad (P) and recorded by his companions. In applying the Qur'anic teachings to everyday life, Muslims rely upon the sunnah (sayings and actions) of the Prophet (P). This sunnah is a concrete implementation, a tangible form, and the actual embodiment of the will of God in the form of Muhammad's deeds. They were recorded in what are called ahadith (pieces of news, stories, or reports). This pamphlet conveys to you just a portion of the many interesting and enlightening ahadith. Numbers 1-20 have been extrapolated from "Riyadh-Us-Saleheen" Volumes 1 and 2. Numbers 21-25 have been extrapolated from "An-Nawawi's Forty Hadith". Both works were compiled by Imam Abu Zakariya Yahya Bin Sharaf An-Nawawi (R). Each hadith quoted in this pamphlet is followed by an individual reference which indicates the original source of ahadith collection: Imam Bukhari, Imam Muslim, Imam Abu Daud, or Imam Tirmidhi (R).

KEY
"Hazrat" - An honorable title sometimes given to the companions of Muhammad (P).
(P) - Peace be upon him.
(R) - May God be pleased with him or her.

1) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "The strong one is not he who knocks out his adversary; the strong one is he who keeps control over his temper." (Bukhari and Muslim)

2) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "It does not befit a Siddiq (a true man) that he should opt to cursing." (Muslim)

3) Hazrat Jarir Ibn Abdullah (R) relates that the Holy Prophet (P) said: "God the Dignified has no mercy for one who has no mercy for others." (Bukhari and Muslim)

4) Hazrat Anas Bin Malik (R) relates that the Holy Prophet (P) said: "None of you is a perfect Muslim until he desires for his brother Muslim that which he desires for himself." (Bukhari and Muslim)

5) Hazrat Anas Bin Malik (R) relates that the Holy Prophet (P) said: "Help your brother whether he is an oppressor or an oppressed person. A companion asked: 'Messenger of God (it is true) I will help him if he is an oppressed person, but please tell me how I am to help him if he happens to be an oppressor.' The Holy Prophet (P) answered: check him from doing injustice. Because preventing him from committing aggression is a help to him." (Bukhari)

6) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "Look at the person who is inferior to you; and do not look at one who is superior to you. Thereby you would be able to appreciate better the benevolences of God bestowed upon you." (Muslim)

7) Hazrat Abdullah bin 'Amr bin Al-'Aas (R) says that by nature the Holy Prophet (P) neither talked indecently nor did he listen to indecent talk. He used to say: "The best of you are those who have the best manners." (Bukhari and Muslim)

8) Hazrat Sahl bin Sa'd (R) says that the Holy Prophet (P) has said: "A person who gives surety to (safeguard) the thing between the jaws (tongue) and the thing between his two legs (private organs), I guarantee his entrance into Paradise." (Bukhari and Muslim)

9) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "Among the Muslims most perfect, as regards his faith, is one whose character is excellent, and the best among you are those who treat their wives well." (Tirmidhi)

10) Hazrat Abu Zarr relates that the Holy Prophet (P) said: "Do not consider even the smallest good deed as insignificant; even meeting your brother with a cheerful face (is a good deed)." (Muslim)

11) Hazrat Anas Bin Malik (R) relates that the Holy Prophet (P) said: "Make things easy and convenient and don't make them harsh and difficult. Give cheers and glad tidings and do not create hatred." (Muslim)

12) Hazrat Ayaz bin Himar (R) relates that the Holy Prophet (P) said: "God, the Most Exalted, has revealed to me that you should show courtesy and be cordial with each other, so that nobody should consider himself superior to another nor harm him." (Muslim)

13) Hazrat Ayesha (R) relates that the Holy Prophet (P) said: "Do not reproach or abuse dead persons for they are facing the consequences of what they had done in this world." (Bukhari)

14) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "Avoid jealously for this destroys good deeds as fire destroys wood." (Abu Daud)

15) Wasila bin Al-As-qa'a (R) relates that the Holy Prophet (P) said: "Do not rejoice over the troubles of your brother lest God the Most High might have mercy on him and involve you in this trouble." (Tirmidhi)

16) Hazrat Ibn Mas'ud (R) relates that the Holy Prophet (P) once asked: "Who is that person among you who loves the property of his successor more than his own property? The Companions submitted: 'O Messenger of God (P) there is none among us who loves his successor's property more than his own.' He said: Then his property is which he has sent ahead; and that which he retains belongs to his successor." (Bukhari)

17) Hazrat Ayaz bin Himar (R) relates that the Holy Prophet (P) said: "God the Most High has revealed to me that you should adopt humility, so that nobody oppresses another, nor one should hold himself above another." (Muslim)

18) Hazrat Abdullah bin Mas'ud (R) relates that the Holy Prophet (P) said: "A Muslim never taunts or curses or abuses nor resorts to vulgar talking." (Tirmidhi)

19) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "Let no Muslim male entertain any malice against a Muslim female. He may dislike one habit in her, but may find another in her which is pleasing." (Muslim)

20) Hazrat Abu Hurairah (R) relates that the Holy Prophet (P) said: "Plenty of provision or abundance do not make a person rich and wealthy; real richness is the benevolence of heart." (Bukhari and Muslim)

21) On the authority of Abu Huraira (R) who said: the Messenger of God (P) said: "Part of someone's being a good Muslim is his leaving alone that which does not concern him." (Tirmidhi)

22) On the authority of Abu Huraira (R), that the Messenger of God (P) said: "Let him who believes in God and the Last Day either speak good or keep silent, and let him who believes in God and the Last Day be generous to his neighbour, and let him who believes in God and the Last Day be generous to his guest" (Bukhari & Muslim)

23) On the authority of Abu Malik al-Harith ibn Asim al-Ash'ari (R), who said: The Messenger of God (P) said: "...Prayer is light; charity is a proof; patience is illumination; and the Qur'an is an argument for or against you. Everyone starts his day and is a vendor of his soul, either freeing it or bringing about its ruin." (Muslim)

24) On the authority of Abu Huraira (R), who said: The Messenger of God (P) said: "Each person's every joint must perform a charity every day the sun comes up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it is a charity; every step you take to prayers is a charity; and removing a harmful thing from the road is a charity." (Bukhari & Muslim)

25) On the authority of an-Nawwas ibn Sam'an (R) that the Prophet (P) said: "Righteousness is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about." (Muslim)

The Status Of Two Who Love One Another For The Sake Of Allah

Dr. Muhammad Ali Al-Hashimi

Many hadith describe the status of two people who love one another for the sake of Allah (subhanahu wa ta`ala), and describe the high position in Paradise which He has promised them and the great honour which He will bestow upon them on the Day when mankind is resurrected to meet the Rabb of the Worlds: Among them is the hadith which describes the seven whom Allah (subhanahu wa ta`ala) will shade on the Day when there is no shade but His:

"...a just leader; a youth who grows up worshipping Allah (subhanahu wa ta`ala); a man who is deeply attached to the mosque; two men who love one another for the sake of Allah (subhanahu wa ta`ala), meeting for His sake and parting for His sake; a man who is called by a beautiful woman and says, I fear Allah (subhanahu wa ta`ala)'; a man who gives charity in secret such that his left hand does not know what his right hand is doing; and a man who remembers Allah (subhanahu wa ta`ala) when he is alone and his eyes fill with tears." (Bukhari and Muslim) 

The two who love one another for the sake of Allah (subhanahu wa ta`ala) are clearly shown to be among those whom Allah (subhanahu wa ta`ala) will shelter with His shade and upon whom He will shower His mercy and kindness. What a great honour! It is enough honour for those who love one another for the sake of Allah (subhanahu wa ta`ala that their Almighty Rabb will greet them on the Day of Resurrection and say to them: "Where are those who loved one another for My glory? Today I will shade them in My shade on the Day when there is no shade but Mine." (Muslim) 

Such is the magnificent honour and tremendous reward that will be bestowed upon those who truly loved one another for the sake of Allah (subhanahu wa ta`ala), on that awesome Day. 

Love for the sake of Allah (subhanahu wa ta`ala), and not for the sake of anything else in this life which is filled with greed, desires and interests, is very difficult, and none can attain it except the one who is pure of heart, for whom this world is as nothing compared to the pleasure of Allah (subhanahu wa ta`ala). It is not surprising that Allah (subhanahu wa ta`ala) should give them a status and blessing which is commensurate with their position in this world, above whose concerns they have risen. We find proof of this in the hadith of Mu'adh who said that the Prophet (sallallahu `alayhi wa sallam) said: 

"Allah (subhanahu wa ta`ala) said: 'Those who love one another for My glory, will have minbars of light, and the Prophets and martyrs will wish that they had the same." [Reported by al-Tirmidhi, who said it is a hasan sahih hadith] 

Allah (subhanahu wa ta`ala) gives to those who love one another for His sake a gift which is even greater than this status and blessing: that is His precious love which is very difficult to attain. This is proven by the hadith of Abu Hurayrah (radhiallahu `anhu) in which the Prophet (sallallahu `alayhi wa sallam) said: 

"A man went to visit a brother of his in another village. Allah (subhanahu wa ta`ala) sent an angel to wait for him on the road. When the man came along, the angel asked him, 'Where do you intend to go?' He said, 'I am going to visit a brother of mine who lives in this village.' The angel asked, 'Have you done him any favour (for which you are now seeking repayment)?' He said, 'No. I just love him for the sake of Allah (subhanahu wa ta`ala).' The angel told him, I am a messenger to you from Allah (subhanahu wa ta`ala), sent to tell you that He loves you as you love your brother for His sake."' (Muslim) 

What a great love, that raises a man to a position where Allah (subhanahu wa ta`ala) loves him and is pleased with him! 

The teaching of the Prophet (sallallahu `alayhi wa sallam) goes even further and states that the better of two brothers who love one another for the sake of Allah (subhanahu wa ta`ala) is the one who loves his brother more. The Prophet (sallallahu `alayhi wa sallam) said: 

"No two men love one another, but the better of them is the one whose love for his brother is greater." [Reported by Bukhari in al-Adab al-Mufrad] 

Islam goes even further in spreading love in the rightly guided Muslim society by telling the Muslim that if he loves his brother, he should tell him. The Prophet (sallallahu `alayhi wa sallam) said: "If a man loves his brother, let him tell him that he loves him." [Reported by Abu Dawud and al-Tirmidhi, who said it is a sahih hadith] 

The Prophet (sallallahu `alayhi wa sallam) understood the impact of this strong, pure love in building societies and nations, so he never let any occasion pass without advocating this love and commanding the Muslims to announce their love for one another, in order to open hearts and spread love and purity among the ranks of the Ummah. 

Anas (radhiallahu `anhu) said that a man was with the Prophet (sallallahu `alayhi wa sallam), when another man passed by. The first man said, "O Messenger of Allah, indeed I truly love this man." The Prophet (sallallahu `alayhi wa sallam) asked him, "Have you let him know that?" He said, "No." The Prophet (sallallahu `alayhi wa sallam) said, "Tell him." He caught up with him and told him, "Truly I love you for the sake of Allah (subhanahu wa ta`ala)," and the man said, "May Allah (subhanahu wa ta`ala) love you who loves me for His sake." [Reported by Abu Dawud, with a sahih isnad] 

Mu'adh began to spread this pure love among the Muslims throughout the Muslim lands, telling them what he had heard from the Prophet (sallallahu `alayhi wa sallam) about the great reward that Allah (subhanahu wa ta`ala) had prepared for those who loved one another for His sake, and about His great love for them. In al-Muwatta', Imam Malik gives a report with a sahih isnad from Abu Idris al-Khulani who said: "I entered the mosque of Damascus, where I saw a young man who had a bright smile, and I saw the people gathered around him. When they disagreed on some matter, they referred it to him, and accepted his opinion. I asked who he was, and they told me, 'This is Mu'adh ibn Jabal (radhiallahu `anhu)." Early the next day, I went to the mosque but I found that he had arrived even earlier than I. He was praying, so I waited until he had finished, then I approached him from in front, greeted him and said, 'By Allah (subhanahu wa ta`ala) I love you.' He said, 'For the sake of Allah (subhanahu wa ta`ala)?' I said, 'For the sake of Allah'. He repeated his question, 'For the sake of Allah (subhanahu wa ta`ala)?' and I said, 'For the sake of Allah.' So he took hold of my collar and pulled me towards him and said, 'I have good news for you. I heard the Prophet (sallallahu `alayhi wa sallam) say: 

"Allah Almighty says: 'My love is granted to those who love one another for My sake, who visit one another for My sake, and who spend on one another for My sake.'"'

Source: islamway.com

Unique Features of Islam

By Abu Yusuf Daniel Masters, Abu Maryam Isma'il Kaka and Abu Iman Robert Squires.
© Muslim Answers

Uniqueness of the Name

The name for the religion of Islam is much more than just a name because it expresses a deep spiritual meaning as well as an overall outlook on life and concept of worship. The word "Islam" is an Arabic word which means "complete submission to the will of Almighty God". Other religions are named after their founders, such as Christianity and Buddhism; after a tribe or ethnic group, such as Judaism; or after a specific geographical region, such as Hinduism. Islam, however, is unique because its name represents its outlook on life and reflects its universal nature. Additionally, the name "Islam" was not thought up by its followers or applied by other people, as is the case with the names of other religions, but was revealed by Almighty God. This name expressed nothing new, because submission to the will of God, i.e. "Islam", has always been the true religion of God. Due to this fact, and since the teachings of Islam are straightforward, profound and logical, Islam is the "Natural Religion" of all human beings. The name of no other religion carries any significant message, or conveys the true sense of its outlook on life, as does the name "Islam".

Universality & Continuity of the Message

The command to worship none other than Almighty God and to submit to His will has been revealed by God to all of His prophets throughout mankind's long history. The pure essence of the beliefs and teachings that were revealed by God to the Prophet Muhammad are the same as God taught to Abraham, who was one of the earliest and greatest prophets. So actually, Muhammad is the final prophet of Islam -- not the first. Additionally, Islam is the true "religion of Abraham", because Abraham completely submitted himself to the revealed will of Almighty God. Islam is truly unique among the religions of the world because it is addressed to all of mankind. The scripture of Islam, called the Qur'an, repeatedly addresses all human beings by saying: "O mankind!" Additionally, in the Qur'an, Almighty God is never addressed as the God of a particular people or nation. From the very beginning of the mission of Prophet Muhammad, his followers came from a wide spectrum of individuals -- there was Bilal, the African slave; Suhaib, the Byzantine Roman; Ibn Sailam, the Jewish Rabbi; and Salman, the Persian. Since religious truth is eternal and unchanging, and mankind is one universal brotherhood, God's revelations to man have always been consistent and universal. Submission to the will of God, and worshipping Him alone without intermediaries, has always been the only religion acceptable to Almighty God.

A Straightforward Concept of God

Unique among the religions of the world, the concept of God in Islam is completely based upon Divine Revelation. Not only is the concept of God in Islam characterized by purity and clarity, but it is also not marred by myths, superstitions or man-made philosophical ideas. In the pure and straightforward teachings of Islam, Almighty God has clearly revealed His unique nature and qualities to man in the way which He wants them to be understood. While other religions have either mixed man-made doctrines with divine revelation, or ignored the divine revelation almost completely, Islam's concept of God is based totally on what God has said about Himself. Islam's concept of God can be called pure and straightforward because there is a clear distinction made between the Creator and the created. As such, there is no ambiguity in divinity -- it is made clear that there is nothing divine or worthy of being worshipped except for Almighty God. In Islam, calling someone other than Almighty God "Lord" or "Savior" is completely prohibited because such terms compromise God's uniqueness and because all of our trust should be put in Almighty God -- who is the Most Merciful and the Controller of all affairs.

The only Creator -- Almighty God -- is Unique, Eternal and Transcendent above His Creation. Everything else besides Almighty God -- meaning anything that you can see or even imagine -- is part of God's creation, and thus not worthy of worship. Almighty God, as He has described Himself in the Qur'an, is Absolutely One and "the Most Merciful of those who show mercy". Even though God is transcendent above His creation, due to His infinite Mercy He is constantly involved with the affairs of His creatures. Even though God is infinite, unique and incomprehensible, in the Holy Qur'an He has revealed Himself in a way suitable to the finite and limited human mind. By reaching out to man and sending revelations through all of His prophets, God has allowed Himself to be known through His unique and most-beautiful attributes. Because the concept of God in Islam was sent by God specifically for mankind, it appeals to the innate nature of the human being. Due to this fact, Islam does not ask man to accept irrational, ludicrous or man-made doctrines about God. The Islamic concept of God strikes a unique balance between various religions an because is avoids reducing God to just being some remote and impersonal "First Cause" or "Higher Power", while on the other hand it also teaches that a direct and personal relationship with God can be maintained without believing God to be like His creation or incarnate in it.

Direct Relationship with God

In other religions, even the ones which claim belief in "One God", people often approach God through an intermediary, such as a saint, an angel, the Virgin Mary or Jesus. However, it is only in Islam that a person is required only to pray to God. Some people also nullify a truly proper and direct relationship with Almighty God by mistakenly believing that they have a special relationship with Him simply because they are members of a certain ethnic group, tribe or "chosen people". Additionally, in Islam there are no priests or clergy -- each worshipper, man or woman, has a direct relationship with their Merciful Creator -- Almighty God. Since God is the Owner and Sustainer of everything, as well as the only one who can provide true and complete forgiveness, it is completely futile to try to approach Him through anyone else. According to the teachings of Islam, praying to or worshipping anything or anyone besides Almighty God is the greatest sin a person can commit. Even though other religions believe in God, they nullify this belief by making the grave mistake of not always approaching Him directly. Some religions even go so far as to say that human beings, due to their sinfulness, cannot approach God without an intermediary -- which mistakenly implies that God is unable or unwilling to forgive human-beings directly. Islam teaches that Almighty God has the power to do all things and that no one should ever despair of His mercy. According to the teachings of Islam, God is always ready to bestow His abundant Grace and Mercy on anyone who turns to Him in repentance. Even people who used to commit the worst sin of worshipping others besides God will be forgiven if they realize what they are doing is wrong and repent. Having a direct relationship with God, and understanding that He alone deserves worship and praise, goes hand-in-hand with the Islamic concept of God. This is because once a proper concept of God is established in the heart and mind, submission to God and complete reliance on Him alone comes naturally.

Unique Concept of Worship

According to the teachings of Islam, everything that a human being does with the pure intention of pleasing God is an act of worship. Due to this, Islam has an all encompassing concept of worship unlike any other religion. Almighty God has revealed in the Holy Qur'an that His purpose for creating human beings was to worship Him and Him alone. Like other religions, Islam has required acts of worship, however worship in Islam is not limited to rituals. Since Islam is an all-encompassing religion with guidance for all aspects of life. almost every action in a Muslim's life becomes an act of worship if it is done to build a better relationship with God. Since man's purpose in life is to worship and submit to God, worship in Islam has been defined by God Himself in an all-encompassing way. This is special uniqueness can also be seen in the fact that most other religions only require formal worship once per week, while Islam requires it five times a day. Even more importantly, all rites of formal worship in Islam are based on Divine revelation, while the modes of worship in other religions are a mixture of Divine revelation, man-made traditions, opinions of clergymen and religious councils. Additionally, in Islam acts of worship such as prayer and fasting have been described by God and His Prophet in such detail that it gives human beings a feeling of assurance that the way they are worshipping God is pleasing to Him.

Based on Authentic Sources

The preservation of the scripture of Islam -- the Holy Qur'an -- is unique among world religions. No other religion has a scripture which is both as old and as well-preserved as the one possessed by Muslims today. Even scholars who are hostile to Islam admit that the Qur'an that exists today is exactly the same as the one that existed in the time of the Prophet Muhammad. Even though many people mistakenly assume that the Qu'ran (also spelled Koran) was written by Muhammad, it is actually the literal Word of God. Not only was Muhammad known by his people to be unable to read and write, but the Holy Qur'an clearly and repeatedly exclaims that it is from Almighty God - the Lord of the Universe. Unlike other religions, the followers of Islam have always considered their scripture to be the Word of God in toto. The scriptures of other religions are made up of writings that were not considered to be scripture until many years after they were written - the letters of (St.) Paul are a good example of this. Additionally, the Holy Qur'an has always been in the possession of the common believer, and as such was circulated very widely. In this way, Muslims know that their scripture is authentic, unlike other so-called "scriptures" which are still claimed to be scripture even though their authors are unknown. The Qur'an also remained pure and authentic because unlike other scriptures, it was written down and memorized in the lifetime of the prophet that it was revealed to. Also, its wide circulation prevented scholars, clergy and religious councils from deciding what should and should not be part of the scripture -- since it was already in the hands of the people in its complete form. It has always amazed people to find out that the entire Qur'an was not only memorized word-for-word by hundreds of the companions of Prophet Muhammad, but that it has been memorized verbatim by thousands upon thousands of people until this very day in its original language of Arabic. It was only natural for Almighty God to preserve the scripture revealed to Prophet Muhammad, because he was the last Prophet and Final Messenger of God. In short, the Qu'ran is a unique scripture that has come down to us in its original form and unique language. Due to its pristine teachings and unquestionable authenticity, the Qur'an removes the need for man to wonder for himself how to worship and please God, since God Himself has clearly described these things.

An Eternal Message

Islam has just as much meaning and is just as applicable to people living in today's "modern world" as it did for people living 1400 years ago. Since the message of Islam is eternally true it is also very robust, and as such still has a strong spiritual impact on millions of people living in the world today. The Pure Monotheism of Islam, as well as its universal brotherhood, strong morals and positive outlook on life, is still very relevant and meaningful to modern man. The continued relevance and applicability to both the spiritual and worldly life of human beings from all around the word is just one of the many proofs of the Divine origin of the message of Islam. Unlike the teachings of other religions, the teachings of Islam don't need to be updated or watered-down in order to appeal to a human being living in today's troubled world. Since the teachings of Islam are both spiritually true and eternally practical, they can be lived and implemented in the daily life of a person in order to make their life more fulfilling. In short, unique among world religions, Islam has not had to sacrifice its integrity in order to be both applicable to "modern life" and to have enough spiritual impact to change people's lives.

A Complete Way of Life

Islam not just a "religion" in the traditional sense, because it is not just confined to acts of worship, morality and other aspects of personal piety. The teachings of Islam, even though they do cover religious rituals and morality, also encompass all other aspects of life. The Prophet Muhammad's mission encompassed not only spiritual and religious teachings, but also included guidance for such things as social reform, economics, politics, warfare and family life. Thus due to the diversity and success of Muhammad's mission, Muslims have clear guidance from God and His Final Prophet on all aspects of life. This goes hand-in-hand with the Islamic belief that Almighty God does not leave human beings without guidance in their daily lives -- thus His guidance is all-encompassing. Due to God's wisdom, and because Islam is the final revealed religion, the guidance that God has sent is applicable for all times and for all places. This can be seen in the fact that the guidance for some aspects of life is much more broad and flexible than others. Additionally, in the Qur'an, Almighty God has revealed to mankind that the purpose of our creation is to worship and remember God in all aspects of our life, and to follow His guidance in everything that we do. Thus Islam does not accept a secular view of government and society, but only one based on the Law of God. Nor does Islam leave it to human beings to decide what is right and wrong, good and bad, moral and immoral based on their whims, desires or man-made idea. In short, Islam does not teach people to "Render unto Caesar the things which are Caesar's" because, according to Islam, everything belongs to God. Like all of its other teachings, Islam's view of other religions is balanced, realistic and moderate. Islam doesn't view other religions as being either completely true nor completely false, but believes that all true religions were at one time divinely revealed. However, over time the teachings of the various religions, due to a variety of reasons, have become distorted and mixed with made-man ideas. But nonetheless, Muslims are required to be tolerant of other revealed religions since the Qur'an clearly says: "Let there be no compulsion in religion".

Moderation

The teachings of Islam, since they are divinely revealed, are balanced in all of their aspects. Even though Islam is an all-encompassing way of life, it preaches moderation and rejects extremism. On the one hand, Islam does not preach complete rejection of all worldly pleasures in view of the life hereafter; and on the other hand it does not teach that earthly life is just for pleasure and enjoyment. In Islam, wealth and worldly pleasures can be partaken of in this life as long as they are enjoyed in a way that is in obedience to God. However, Muslims are taught to keep in mind that the life hereafter is their ultimate goal, and therefore one should be charitable and not become too attached to worldly things. By maintaining a balance between man's spiritual and physical needs, the teachings of Islam are best suited for the needs of human beings in particular and society in general. Since Islam is based on clear guidance from God, it rejects all man-made religious excesses, such as certain forms of monasticism where people try to completely "reject the world" and other forms of extreme self-denial. Islam teaches that human beings have responsibilities at all levels -- to other individuals, to their families and to society as a whole. By maintaining a unique balance between the physical and spiritual, and between the individual and society, Islam maintains a balance in all directions.

A Positive Outlook

Most people will agree that having a strong self-esteem and a positive outlook on life is conducive to achieving happiness and success. Unique among the religions of the world, Islam's view of both the nature of the human being and the purpose of life are extremely positive. Islam's view of the nature of the human being is balanced. On the one hand they are not viewed as being inherently evil, but on the other they are not considered to be perfect - nor are they expected to be so. According to the teachings of Islam, every human being, man or woman, is born with a clean slate and is equally capable of both good and evil. Since God has bestowed limited free-will on human beings, they will ultimately be held responsible for their actions. Believing that "salvation" is based on "faith alone" reduces human life to a near meaningless and fatalistic existence. The teachings of Islam make it clear that human beings, since their nature is basically good, are capable of positive action in this life, and that the best way to achieve a balanced, happy and fulfilled life is complete submission to Almighty God. Certainly, no person can completely submit to God by simply wanting to do so, but by first realizing that none has a right to be worshipped and obeyed except for Almighty God, and then making a reasonable effort to follow God's commands, all human beings can fulfill their reason for existence - which is to worship God alone. The Holy Qur'an tells us that "man was created weak" and thus falls into sin often. On the other hand, man is not to think of himself as so evil and corrupt so as to despair of God's mercy. As a recourse to this, and since Islam condemns self-righteousness, a pious life can only be lived by trusting in God -- since there is no power or strength except through God. As such, spiritual felicity is achieved by a combination of both faith and action. As such, the most righteous person is not one who thinks that repentance is unnecessary, but the one who admits and realizes his mistakes - and then repents. According to the word of Almighty God as revealed in the Holy Qur'an, mankind is God's trustee on earth; and as such the life of this world is a test, not a punishment. Even before God created the first man, He knew that he would sin, however God created man in spite of this. According to the Qur'an, God has bestowed on human beings a great trust and given them dignity. It is only by worshipping Almighty God, directly and without intermediaries, that a human being can fulfull their true innate nature and purpose of existence. In short, Islam is realistic. It portrays human beings just as they are and the life of the world just as it is. Since the outlook of Islam is divinely revealed is not based on wishful or negative thinking, but simply on reality. Islam also has a positive view of mankind in general, since it teaches that the best person in the sight of God is the one who is most God-conscious. In this way the truth of Islam and the universality of God's message transcends all of the barriers of race, nationality, ethnic group and economic status. ***

source : http://www.muslimaccess.com/articles/misc/unique_islam.asp

Love, Fear, Hope, Concept of Worship in Islam

One of the most beautiful things about the concept of worship in Islaam is the truly unique way in which it incorporates the feeling of love, fear and hope within the hearts of the worshippers of Allaah. Understanding how to combine these three qualities into the worship (ibaadah) of Allaah is one of the most essential things that every Muslim must grasp, not least because every sect which has drifted from the Straight Path has strayed in the aspect of worship. The deviation of the other religions in this regard is clear for all to see: “God is love! Jesus is love!” say the Christians, denying the fact that Allaah should be feared too. As for the Jews, their hearts were filled only with hope; hope that the Fire will never touch them, since they were the “Promised People”. 

In Islaam however, no worship is complete without the presence of all three qualities: love of Allaah, hope in His Mercy and fear of His Punishment. Contemplate the opening Soorah of the Qur'aan - Soorah al-Faatihah - and you will see this for yourself. 

Aayah 1: “All praise [and thanks] is for Allaah, Rabb of all the worlds.”

In this opening aayah (verse) of the Qur'aan, we have LOVE of Allaah and every time we recite this aayah we are testifying to our love for Allaah. How is that you ask? 

It is because in the aayah, we are acknowledging that Allaah is our Rabb and the Rabb of all the worlds. Rabb is usually translated as ‘the Lord’, but this translation does not do justification to this name of Allaah and all the meanings this name carries. In reality, Rabb means that Allaah is the Creator of everything; He sustains and nourishes everything; He gives life and Death; anything good that we have is from Him; everything is dependant on Him and nothing can happen unless He wills it. Furthermore, for the Muslims He - the Rabb - in the One who has guided us to the Truth and given us good morals and manners. 

Thus when we testify that Allaah is our Rabb, then we are acknowledging that He is the One who has given us so many blessings - so many that if we try to enumerate His blessings, we would be unable to do so. So how could we not but LOVE Him? 

After all, we all love those who show kindness towards us or present us with gifts. And therefore the Messenger of Allaah (salla-allahu alaihe wa-sallam) encouraged the exchange of gifts between Muslims because it helps to strengthen ties and develop love for one another. He (salla-allahu alaihe wa-sallam) said, “Give gifts to one another, you will come to love one another.”[1] 

So imagine the LOVE we should have for our Rabb who has given us everything: nice families, shelter, security, food, health and above all the Guidance of Islaam and the Sunnah. We should be overwhelming in our love for Him. That is why we praise Him and thank Him and say, “All praise (and thanks) is for Allaah, Rabbil-‘aalameen.” 

Aayah 2: The Rahmaan (Merciful) and the Raheem (Mercy-Giving).”

In the first aayah of Soorah al-Faatihah, Allaah mentioned He was the Rabb. In this aayah two more of His beautiful names are mentioned: ar-Rahmaan and ar-Raheem. Ar-Rahmaan means that He is the Most Merciful. Ar-Raheem means that He is the Giver of Mercy, in other words His actions are full of Mercy and He shows Mercy to His creation.[2] 

When we mention these two names of Allaah, then we have HOPE. Since He is the One who is full of Mercy, and we hope He will forgive our mistakes and shortcomings. We should never loose hope, because Allaah says in the Qur'aan, “O My slaves, who have transgressed against themselves! Despair not of the Mercy of Allaah, Verily Allaah forgives all sins (except sins). Truly He is Oft-Forgiving, the Most Merciful” [39: 53]

The need to have FEAR in our worship is shown by the next aayah of Soorah al-Faatihah.

Aayah 3: “King/Master of the Day of Judgement.” 

When we recite this aayah, we remind ourselves of the Day of Judgement - that awful Day, when all of humanity shall stand before Allaah … naked, uncircumcised and barefooted. People will appear drunk though they are not.

On that Day, every person will stand before Allaah and account for his sins, knowing that not even the smallest action which he did is hidden from Allaah: “So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil equal to the weight of an atom shall see it.” [Soorah 99 : 7-8] 

So when we recite this third aayah of Soorah al-Faatihah, we remind ourselves of this Judgement and accountability and that should bring about in us a sense of fear - that maybe our evil actions will be too great and we will be responsible for them - May Allaah protect us from such a fate. Then the next verse goes on to say: “You alone we worship.” i.e. we single out Allaah for our worship. And how do we worship Him? With LOVE, HOPE and FEAR. And in order to achieve these qualities, we need Allaah’s assistance, so we say then, “We seek Your Aid.” 

Striking the Balance

After understanding the need to have love, hope and fear in our worship, the next question that naturally arises is that, in what proportion should these qualities be present in our worship? Again we turn to the Qur'aan for the answer. 

“Call upon Him with Fear and Hope.” [ Soorah (7): 56]

“Their sides forsake their beds, to invoke their Lord in Fear and Hope.” [(32): 16]

So both fear and hope should be present in our hearts in equal proportions. Anas reported that the Prophet (salla-allahu alaihe wa-sallam) entered upon a young boy who was dying. The Prophet (salla-allahu alaihe wa-sallam) asked, “How are you?” The boy replied, “O Messenger of Allaah, I am in between hoping in Allaah and fearing for my sins.” The Prophet (salla-allahu alaihe wa-sallam) said, “The like of these two qualities do not unite in the heart of a servant except that Allaah gives him what he hopes for and protects him from what he feared.”[3] 

Therefore whenever we do a good action, we should hope that it has been accepted by Allaah, but at the same time we should also have fear that maybe it isn’t enough or that the good deed has not been worthy of acceptance. Likewise when we sin, we should have hope that Allaah will accept our repentance and forgive us, but we should also fear that we may be accountable for it. 

This balance should be reflected in our Dawah (which of course is also worship). So when we invite others to the Truth, we should not give them the impression that ‘they have nothing to worry about’, nor do we suggest that ‘they are doomed forever’. Rather we couple warnings with encouragement. We inform them of the horrors of the Fire and tell them about the bliss of Paradise. Just as we find Allaah telling us in the Qur'aan: “Verily your Lord is Quick in Punishment and verily He is the Oft-Forgiving, the Giver of Mercy.” [(7): 167]

And the scholars of Islaam say, “He who worships Allaah with hope only is a murji’ee. He who worships Him in fear only is a Harooree [Khaarijee]. And He who worships Allaah in love only is a Zindeeq [eg. the Soofis, the Christians, etc]. But he who worships Allaah in fear, love and hope is a Muwahhid Mu’min [a believer upon Tawheed].”[4] 

The Murji’a were a sect that emerged within the first century of Islaam. The people of this sect (i.e. the murji’ees) believe that sins do not affect faith i.e. no matter what sins a person commits, his eeman (faith) is complete and perfect. They worship Allaah only with hope because they believe that as long as one believed and testified to Islaam, they would enter Paradise regardless of their actions. 

Unfortunately, all too often nowadays we find a similar attitude amongst many Muslims today, which is why we find that so often we try to advise someone to turn to the Deen and abandon sin, they just point to their hearts and say, “Allaah knows what is in my heart”, or “Allaah forgives”, or something else like that. 

As for the Khawaarij, they worshipped Allaah in fear only because they held that anyone who commits major sins was a disbeliever and would therefore dwell in Hellfire forever. This of course is gross extremism and straying from the correct path. The Prophet (salla-allahu alaihe wa-sallam) said: “There were two men of Banoo Israa’eel who strove equally. One of then committed sins and the other strove hard in worship. And the one who strove in worship cto see the other in sin and kept saying to him: “Desist.” So one day he found him committing a sin and so said to him: “Desist” So he replied, “Leave me by my Lord, have you been sent as a watcher over me?”. He said, “By Allaah, Allaah will not forgive you, nor will Allaah admit you to Paradise”. Then their souls were taken and they came together before the Lord of the Worlds. So Allaah said to the one who strove in worship: “Did you have Knowledge of Me, or did you have any power in what is in my Hands?” And He said to the sinner: “Go and enter Paradise through My Mercy.” And He said to the other: “Take him to the fire.” Aboo Hurairah t said: “By Him in whose Hand is my soul! He spoke a word which destroyed this world and the hereafter for him.”[5] 

Therefore we should never say of anyone that he or she is a ‘lost cause’ or ‘doomed’ or the like for this is a great sin. However, we fear for those who commit major sins because they have been threatened with punishment in the Qur'aan and the Hadeeth. However it is up to Allaah whether He chooses to punish them or whether He will forgive them. 

The Zindeeqs - or the heretics - are groups, such as many of the Soofis who have become like the Christians and reduced the religion to just ‘love’ and so all their talk and their mystical practices are centred around developing more ‘love’. 

It is thus clear how imbalances in any of the three qualities of worship can lead to major deviation and straying to the True Guidance. It is therefore important for every Muslim to combine all three of them in his heart properly. As was mentioned before, the fear and hope should be in equal proportions[6], but as for love then that should be uppermost. As Fudayl ibn-‘Iyaad - rahimahullah - (d.187H) said,

“The love is better than the fear. The fear checks us from sinning, and the love makes us do what is prescribed with an open heart.”[7] 

May Allaah grant us what we hope for and protect us from what we fear. And may the Blessings of Allaah be upon our Prophet Muhammed, upon his family, his Companions and upon all those who follow Guidance until the Last Day.

Footnotes:
[1] Collected by Imaam Bukhari in al-Adabul-Mufrad and declared hasan by al-Albaanee in al-Irwaa (1601)
[2] As explained by Ibnul-Qayyim (d.751H) in Badaa’I ul-Fawaa’id.
[3] Collected in Sunan at-Tirmidhi and Sunan Ibn Majah and authenticated by Sheikh al-Albani in Ahkam al-Janaa’iz (no.2)
[4] Quoted by Ibn Rajjab in al-Takhweef minan-Naar.
[5] Collected in Sunan Abu Dawood (english trans. vol.3, p.1365, no.4883). See Saheehul-Jaami (4455) by Sheikh al-Albani.
[6] This was the opinion of most of the Salaf. Al-Fudayl ibn ‘Iyyaad said that, when one is healthy and well, then fear should predominate, but when terminally ill then hpoe should predominate - so that one should strive to do good when well and not despair of Allaah’s Mercy when terminally ill. [Al-Takhweef minan-Naar]
[7] Reported in Al-Takhweef minan-Naar of Ibn Rajab. Note that some scholars hold that the fear is better than love, and Allaah knows best.

source : http://www.muslimaccess.com/articles/index.asp

The Muslims Condition

Allah (swt) has decreed:

"InnAllaha laa yoghayyiru maa bi Qawmin hattaa yoghayyiroo maa bi anfusihim" [Ar-Ra'ad: 11].

“Allah will not change what is in any nation, until they all collectively make a change occur in what is in themselves” [TMQ Ar-Ra'ad: 11].

Many from amongst the sincere and insincere Muslims utilise this Ayah in an attempt to justify not working for the Khilafah by reviving the Ummah in a collective way. Instead, they claim, that one should perfect what is within oneself first, and only then can they look to the ills of society. Thus, they emphasise the perfection of the individual, as Allah (swt) has said that He (swt) will not change the situation of the people until they first change what is within their own selves.

Without de-emphasising the importance of tazkiyyat un-nafs (purification of oneself), it is necessary to eradicate the above false understanding, especially the idea that through tazkiyyah alone, one can revive the Ummah. In fact, such a twisted interpretation of the glorious words of Allah (swt) cannot be further from the truth. The following Tafseer of this ayah will explain its true meaning by breaking down the Arabic word by word with the aim of elucidating the collective nature of the Islamic Da'wa. At the same time, the Tafseer will refute the secular interpretation of those smitten by western individualism.

The nature of the ayah

The ayah in question is ikhbariyyah (informative), therefore it informs about when Allah (swt) will change the situation of a people. It does not provide a detailed method for revival and should not be used for such an understanding, just as no scholar has used this ayah for this purpose before. Imam ul-Qurtubi said in his Tafseer entitled ‘Al-Jaami'u li Ahkam il-Qur'an' that “akhbara Allahu” (meaning, ‘Allah informs') necessitates that it is an informative ayah (akhbara being the verb from which the adjective ikhbariyyah is derived) since it informs us on Allah's (swt) law regarding change.

Upon who does the change occur (maf'ool ul-fi'l)?

The verb (fi'l) under discussion is the change, and the instigator (faa'il) of this change is Allah (swt). So what is the object of the verb (al-maf'ool)? That is to ask, who is Allah (swt) going to change?

Allah (swt) stated, “…maa bi Qawmin…” meaning, ‘(Allah will not change) whatever is in any Qawm.'

It is clear that the change will occur upon the Qawm. What is the meaning of this word Qawm, and what is the nature of this change? The maa here is 'Aam (maa al-'Umoom), thus it applies to whatever is in the Qawm. Furthermore, the word Qawm is in the Mutlaq (unrestricted) form, and thus, it even applies to the Kafir Qawms. Therefore, the meaning is that Allah (swt) will not change whatever is in any Qawm.'

Please note that the word Qawm has been used, which means that the subject matter is the issue of collective change in society, not individual change. Qawm, in the Arabic language, means nation or sha'ab (people), and it can also mean Ummah. It does not however, mean an individual or even a collection of individuals. Fard or shakhs refers to an individual or a person respectively, and afraad or shakhsiyyaat are the plurals, meaning a collection of individuals or people. These words may be used to denote the work that treads the path of individual reform.

Allah (swt), however, used none of those words in this ayah; instead, He (swt) used ‘Qawm,' which means nation, or Ummah. Nation has a specific connotation. It means a group or collective of people, but more than that because this is merely afraad. The difference is that this collective, known as a Qawm is bonded by a common identity, having some form of common unifying force, which is why it can also be used to describe a nation unified by race, hence the noun qawmiyyah (nationalism). However, here it is not restricted to ethnic groups, as the Muslims are included in its meaning. Also, it is not restricted to ideological societies. The word Ummah would be better to use here, as ethnic groupings are not necessarily ideological, yet they are also known as a Qawm. Thus, in this ayah the word Qawm is used loosely, denoting any nation, not necessarily along racial or ideological lines; thus, it is Mutlaq (unrestricted) and applies to all collective groupings of people.

This is what the word Qawm means in Arabic and even in the English language. So, from this it is clear that the meaning taken by some people that Allah (swt) will never change the situation of individuals until each one changes what is in his own self, is in fact a twisted meaning, rather than Allah's (swt) meaning. Shakhs (person) has not been mentioned, nor has people or afraad (individuals). If it had been, then the protagonists of such a fallacy might have had a case, as merely a collection of individuals does not denote a collective work. Thus, they may have been able to argue that each person should correct himself first and foremost, then convince another to change, until they become large in number and can go about individually changing others. Indeed, this fits the description of afraad or shakhsiyyaat, but it does not fit the description of Qawm. So clearly, in this ayah Allah (swt) is addressing change in the collective.

The final meaning, therefore, refers to everything in general in any Qawm (nation), whether Muslim or Kafir. The fact that it can be applied to Kuffar as well, is relevant.

What must the Qawm do?

Allah (swt) stipulates, “…hattaa yughayyiroo…” means ‘until they all change…'

These words are in the form of a conditional clause (seeghat us-shart), due to the use of the shart (condition) ‘hattaa' (until). This renders the meaning, ‘Allah will not change…(them)…until they all change.' The usage of the shart here means that the mafhoom ul-mukhalafah (opposite understanding) of this ayah can be taken. Thus, rendering the meaning that if the Qawm does not collectively change together, then Allah (swt) will not change their situation. So, a condition for change is that action must occur from the Qawm, and that means doing, not passively waiting for Allah (swt) to provide the change. Allah (swt) used the active verb ‘yughayyirooo,' so, in response, the Qawm must actively do something to be eligible for the change, without which they will not get it.

What is expected from this Qawm in order that they qualify for Allah's (swt) change to occur? Is it that each and every individual changes himself alone and then asks every other individual to change? No, Allah (swt) addressed the Qawm with the verb ‘yughayyiroo,' which means ‘until they change…' So, the nation must ‘yuhaghayyiroo' or act accordingly. This word is an active verb (f'il) in the plural (jam'a) third person (ghaa'ib) masculine (mudhakkir), and it is in the present tense (mudaari). Because it is an active verb, in order to qualify for the said condition, the Qawm must do something, not wait for something to be done to them. Thus, the fatalistic concept prevalent nowadays that encourages people to practice patience without action, whilst Allah (swt) brings change, is blatantly flawed. It being masculine means that it includes both male and female, as the masculine plural in Arabic means a mixed group unless indicated. In this case there is no indication, therefore it applies to male and female. The fact that it is in the plural form means that all individuals within the Qawm must do something, and it also reinforces the point that the Qawm, or a collective, is being addressed. Therefore, the plural masculine verb renders the meaning ‘until they all, male and female, collectively make a change occur…' Thus, is it 'Aam, and all people are required to make a change.

What do they have to change?

“…Maa bi anfusihim”
“…Whatever is in themselves…”

In this portion of the ayah, Allah (swt) informs us about the target for the change, which is “…Maa bi Anfusihim.” The maa here is maa al-'umoom, so again, it means everything must be changed in the specified target. Also, the ism (noun) ‘nafs' is used. This means oneself, not what is inside a person in any spiritual or mystic way. Rather, it simply means oneself, similar to the English usage of the noun ‘himself' when saying, “Zayd went by himself (alone).” This would be rendered in Arabic as “Jaa'a Zayd bi nafsihi.” Anfus is the plural for nafs. Therefore, Allah (swt) has decreed that He (swt) will not change the situation of any Qawm until they all collectively change all that is within themselves, as a nation, not as individuals, because they are addressed as a ‘Qawm,' rather than ‘afraad.' The verb came in the plural form, and so it is not addressing each individual alone, in fact it is addressing every individual in the nation, that Allah (swt) will not change their nation until they all make a change occur in themselves and in others.

What is the nature of this change?

The word Qawm being in the Mutlaq (unrestricted) form means that this khabar (news) that Allah (swt) has graced us with about the wisdom of how He (swt) makes change in societies is universal. In other words, it applies to any nation or group of people. This is the Sunnah of Allah (swt). Thus, my dear brothers, it cannot be taken from this that the Muslims must simply pray, fast and encourage one another, and then revival will come. This is because the Kuffar are also addressed by this ayah, and despite the fact that they do not pray and fast, their nations have progressed and revived (albeit incorrectly). Thus, the nature of the change needed cannot be restricted to ibadat, morals, clothing, Taqwa or even being Muslims. The word Qawm is Mutlaq, and it applies to the Kafir nations, or anything that can be described loosely as a nation. Indeed, we have witnessed that the Kuffar have progressed beyond us to the extent that they dominate us. This was despite the fact that these nations took the rebellion from religion as the cornerstone of their ideals, adopted immoral practice as their constitutional rights and have never ceased oppressing those who Allah (swt) loves: the Muslims. Indeed, they progressed despite all this. Therefore, the change mentioned cannot be moralistic, religious or ritualistic, despite what some may preach; for, the Kuffar of today are of the most immoral, atheistic hedonists that the world has ever witnessed.

So what change is being addressed here? It must be some form of change that is available for the Kuffar too. This change is the ideological change, the change that occurs in a nation when they unify around one common ideology (something Muslims or Kuffar can do). It is about altering the way in which they view life, the basis of their relationships and their ruling system. Thus, when the communists unified around Communism, they progressed. Allah (swt) changed their affairs, despite the fact that he despises those who deny him and reject his signs. Also, when the Europeans before them adopted secularism as their ideology, as did the Americans when they rebelled from the Europeans, they all progressed beyond bounds. Allah (swt) altered their affairs and they dominated us, even though He (swt) loves us and despises the arrogant deniers of his haakimiyyah (right to rule), the secularists. This was all done in accordance with the Sunnah of Allah (swt). That is why whenever any nation alters itself and bonds around a common basis, she progresses.

Alas, the Islamic Ummah has the best ideology, Islam; yet, she does not unify around it, nor does she make it her basis for solving all of life's problems. She does not change her Qawm (the Islamic Ummah) to bond upon it. She has the best ruling system, the Khilafah, yet she does not work for it. Thus, Allah (swt) will not change her affairs until she does. The result of understanding the ayah in this manner, means that when the Ummah returns to her ideology as a whole, basing her relationships upon its ‘Aqeedah alone, and governing her interests by its ruling system, only then will Allah (swt) revive her. This is just like when the Kuffar adopted a complete ideology, and Allah (swt) allowed them to revive, albeit on a false basis. Likewise, if she abandons the ideology, then she will decline, just as she did and just as the communists did when they dropped their ideology.

Imam al-Qurtubi, in his Tafseer entitled ‘Jami'u li Ahkam il-Qur'an,' is careful in explaining the ayah, as he knew that a twisted meaning would distort it:

“Allah informed in this ayah that he does not change what is in a Qawm until change takes place from them, whether it be from them, or from their supervisor (of their affairs - leaders), or from he who is (appointed) from them… So the meaning of this ayah is not that it was only revealed for individual punishment and to address nothing but progress from a sin. Instead, it has been revealed for the correction of others sins too. As he said (in the hadith), “…It was asked, ‘will we be destroyed whilst the righteous are amongst us?' He (saw) said, ‘Yes, if the corruption increases (beyond bounds)'” [Sahih al-Bukhari and Muslim, on the authority of Zaynab bint Jahsh about the Ya'jooj].

So you see, dear Muslims, al-Qurtubi demonstrates in his Tafseer of this ayah that it is not simply for the individual focus. His quotation on the hadith provides an admonishment, in the form of complete destruction, for the whole community if they leave others alone to practice corruption without addressing it, despite the fact that the righteous may live amongst them. Therefore, this ayah reinforces the correctness of the work of those brothers who work to alter society collectively, via their political work, to bring back the Khilafah. After this lengthy explanation, we may now revisit the final meaning of the ayah. It may be correctly rendered as, ‘Allah will not change what is in any nation, until they all collectively make a change occur in what is in themselves.' Please, dear Muslims, do not ever again use it to mean perfection of the individual alone, or Allah (swt) will ask you concerning this on al-Qiyaamah. Wa Barak Allahu Feekum.

Majid Nawaz

Source:   Khilafah Magazine October 2001 Edition

Moral System Of Islam

Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights Islam provides not only legal safeguards but also a very effective moral system. Thus whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad. Islam attaches so much importance to the love of God and love of man that it warns against too much of formalism, We read in the Quran: 

"It is not righteousness that you turn your faces towards East or west; but it is righteousness to believe in God and the Day Of Judgement and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans. For the needy, for the wayfarer, for those who ask; and for the freeing of captives; to be steadfast in prayers, and practice regular poor due; to fulfil the contracts which you made; and to be firm and patient in pain (Or suffering) and adversity and throughout all periods of panic. Such are the people of truth, the God-conscious". (2:177) 

We are given a beautiful description of the righteous and God-conscious man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of God and the love of his fellow-men. 

We are given four heads:

a) Our faith should be true and sincere.

b) We must be prepared to show it in deeds of charity to our Fellow-men.

c) We must be good citizens, supporting social organizations.

d) Our own individual soul must be firm and unshaken in all Circumstances. 

This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgement provides the nucleus around which the whole moral conduct should revolve. Before laying down any moral injunctions Islam seeks to firmly implant in man’s heart the conviction that his dealings are with God who sees him at all times and in all places; that he may hide himself from the whole world but not from Him; that he may deceive everyone but cannot deceive God; that he can flee from the clutches of anyone else but not from God’s, thus, by setting God’s pleasure as the objective of man’s life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity. By making divine revelations as the primary source of knowledge it give permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations though not for perversions, wild variation, atomistic relativism or moral fluidity .It provides a sanction to morality in the love and fear of God. Which will impell man to obey the moral law even without any external pressure. Through belief in God and the Day of Resurrection it furnishes a force which enables a person to adopt the moral conduct with earnestness and sincerity, with all the devotion of heart and soul. 

It does not, through a false sense of originality and innovation, provide any novel moral virtues nor does it seek to minimize the importance of the well – known moral norms, nor does it give exaggerated importance to some and neglect others without cause. It takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable place and function to each one of them in the total scheme of life. It widens the scope of man’s individual and collective life – his domestic associations, his civic conduct, and his activities in the political, economic, legal, educational, and social realms. It covers his life from home to society, from the dining – table to the battle – field and peace conferences literally from the cradle to the grave. In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life, instead of dominated by selfish desires and petty interests, should be regulated by norms of morality. 

It stipulates for man a system of life which is based on all good and is free from all evil it invokes the people, not only to practice virtue, but also to establish virtue and eradicate vice, to bid good and to forbid wrong. It wants that the verdict of conscience should prevail and virtue must not be subdued to play second fiddle to evil. Those who respond to this call are gathered together into a community and given the name Muslim. And the singular object underlying the formation of this community (Ummah) is that it should make an organized effort to establish and enforce goodness and suppress and eradicate evil. 

Here we furnish some basic moral teachings of Islam for various aspects of a Muslim’s life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.

God-Consciousness: 

The Quran mentions it as the highest quality of a Muslim: "The most honorable among you in the sight of God is the one who is most God-conscious." (49:13) 

Humility, modesty, control of passions and desires, truthfulness, integrity, patience, stead- fastness, and fulfilling one's promises are moral values which are emphasized again and again in the Quran. We read in the Quran: "And God loves those who are firm and steadfast". (3:146) 

"And vie with one another to attain to your Sustainer's forgiveness and to a Paradise as vast as the heavens and the earth, which awaits the God- conscious, who spend for poor-due in time of plenty and in time of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good". (3:133-134) 

"Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men, nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed is the braying of the ass". (31:18-19)

In a way which summarizes the moral behavior of a Muslim, the Prophet (PBUH) said :

My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.

Social Responsibilities:

The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships. In a widening circle of relationship, then, our first obligation is to our immediate -family parent,s husband or wife and children, then to other relatives! Neighbors, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and animals.

Parents:

Respect and care for parents are very much stressed in the Islamic teaching and are a very important part of a Muslim’s expression of faith. 

"Your Sustainer has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your lifetime, do not say to them a word of contempt nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility and say: my Sustainer! Bestow' on them Your mercy, even as they cherished me in childhood". (l7: 23-24) 

Other Relatives:

And render to the relatives their due rights, as (also) to those in need, and to the traveller; and do not squander your wealth in the manner of a spendthrift. (17:26)

Neighbours: 

The Prophet (PBUH) has said:

He is not a believer who eats his fill when his neighbor beside him is hungry; and: He does not believe whose neighborsare not safe from his injurious conduct.

Actually, according to the Quran and Sunnah a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbors but to the entire mankind animals and trees and plants. For example, hunting of birds and animals for the sake of game is not permitted .Similarly cutting trees and plants which yield fruit is forbidden unless there is a very pressing need for it. 

Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realize its greatest potential. Islam purifies the soul from self- seeking egotism, tyranny, wantonness and indiscipline .It creates God-conscious men, devoted to their ideals possessed of piety, abstinence and discipline and uncompromising with falsehood. It induces feelings of moral responsibility and fosters the capacity for self-control. Islam generates kindness, generosity, mercy, sympathy, peace, disinterested good will, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected. 

Source: http://www.alazhr.com/