Wednesday, August 21, 2019

Is the Shariah law impractical as even the Muslim countries don't apply them?

Is the Shariah law impractical as even the Muslim countries don't apply them?

One common argument given is that since most of the Muslim countries themselves do not apply shariah laws, it must be due to it's being impractical and unsuitable for the modern world.

But the question to be asked is why is Shariah not applied in most of the Muslim countries? The truth is that the Shariah laws were the only laws practiced in the Muslim world, which comprised of half of the known world of that time, almost for 13 centuries, before the European countries invaded and colonized them. In fact the ottoman empire, which ruled over large parts of eastern Europe, middle East and North Africa for many centuries and officially applied Shariah laws, lasted till the end of the first world war.

The European colonisers after conquering the Muslim world, forcibly removed the Islamic laws from public sphere and government courts, and changed their education systems. These western education systems produced an elite class of name-sake Muslims who were only taught to copy the West in every aspect of life. After these countries became 'free', the West installed these western educated puppets in the government who continue to apply the western laws on the Muslims by force, as most of them are dictators.

However, the fact is that the vast Majority of world's Muslims want Shariah law implementation in their countries.

A Pew research titled 'THE WORLD’S MUSLIMS: RELIGION, POLITICS AND SOCIETY' published on 30-4-2013 on their website confirmed this. This study mentioned:

"In countries across South Asia, Southeast Asia, sub-Saharan Africa and the Middle East-North Africa region most favor making sharia their country’s official legal code.
In South Asia, high percentages in all the countries surveyed support making sharia the official law, including nearly universal support among Muslims in Afghanistan (99%). More than eight-in-ten Muslims in Pakistan (84%) and Bangladesh (82%) also hold this view. The percentage of Muslims who say they favor making Islamic law the official law in their country is nearly as high across the Southeast Asian countries surveyed (86% in Malaysia, 77% in Thailand and 72% in Indonesia).
In sub-Saharan Africa, at least half of Muslims in most countries surveyed say they favor making sharia the official law of the land, including more than seven-in-ten in Niger (86%), Djibouti (82%), the Democratic Republic of the Congo (74%) and Nigeria (71%).
Support for sharia as the official law of the land also is widespread among Muslims in the Middle East-North Africa region – especially in Iraq (91%) and the Palestinian territories (89%)."

The only countries where the support for Shariah was less in the above survey were those that were previously under the Communist dictators for many decades- the Central Asian and Balkan countries, as Islam was almost completely wiped out from these countries by brute force.

Moreover, where ever the Muslims were allowed to freely elect their government, the Islamic parties that propose to apply Shariah won but were not allowed to rule by the West and their puppets- whether in Algeria or Egypt or Somalia or Afghanistan or Libya or Palestine, etc.
More recently, when Brunei tried to apply aspects of Shariah law, the Western countries threatened it with sanctions.

In conclusion, the Muslim world has followed the Shariah laws for most of its history until the Shariah was forcibly removed from the public sphere by the European colonisers and even in the modern era, the Muslim countries have voted for Islamic parties to implement the Shariah but every time they were denied that by the West and it's local puppets.

The reason is that once the Shariah laws are successfully applied in a country, it will be totally transformed and will provide an example for the whole world to follow. It will mean that the current powerful people and nations who control the world will loose their benefits and undue advantages. That's the reason they have been trying their best to prevent such a thing from happening.

Saturday, July 6, 2019

Speakers, Daiees vs True Scholars

Speakers vs True Scholars:

 The Prophet ﷺ stated: ‘Today, you are in an age in which its scholars are many and its speakers few: whoever leaves a tenth of what he knows has followed his desires. Later there shall come an age in which its speakers are many and its scholars few: whoever clings to a tenth of what he knows will be saved.’ (Al-Harawi, Dhamm al-Kalam, 1:14-15. Shaikh Albani declared it as sahih).

Ours has become an age wherein an ever increasing number of speakers and da‘is sell themselves to the public as if they are seasoned scholars or well-grounded students of the sacred sciences; when most of them are clearly not.
Such speakers and da‘is tend not to have the dignity, gravitas nor decorum of the scholars, let alone their learning or wisdom.
And like toddlers trying to wear daddy’s or mummy’s shoes which are way too big for them, any attempt to take more than a few steps or walk at an adult pace is likely to result in a stumble or fall.

Fitna of taking the Deen from non-Ulama:

Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, Allah does not withhold knowledge by snatching it away from his servants, but rather he withholds knowledge by taking the souls scholars, until no scholar remains and people follow ignorant leaders. They are asked and they issue Deeni judgments (fatwas) without knowledge. Thus, they are astray and lead others astray.”
Source: Ṣaḥīḥ al-Bukhārī 100, Ṣaḥīḥ Muslim 2673
Senior Ulema are to be followed:

"Indeed from the signs of the Hour is that knowledge will be taken
from the younger/lesser ones." [Reported by at-Tabaraanee in al-Kabeer (22/362), and declared authentic by al-Albaanee in as-Saheehah (695)
and Saheeh al-Jaami' (2207)].

The respected Sahabi, Hazrat Abdullah Ibn Mas’ood (Radhiyallahu ‘anhu) said:
“The people will remain upon goodness so long as they take knowledge from their Scholars, their greater ones and their elders. When they take knowledge from their young ones and their foolish ones, they will be destroyed.”

This is recorded in the introduction of Al-Kamil of Ibn ‘Adiy, vol.1 pg.260-261 & other sources.

This golden advice of a prominent Sahabi (radiyallahu’anhu) is extremely pertinent in our era of confusion and academic disarray!
May Allah Ta’ala grant us the ability to abide by it. Ameen.

Ignorant Young Speakers:

Narrated Ali رضي الله عنه:
I heard the Prophet  ﷺ saying, "In the last days (of the world) there will appear young people with foolish thoughts and ideas. They will give good talks, but they will go out of Islam as an arrow goes out of its game, their faith will not exceed their throats.

So the ability to give an inspiring talk or strong admonition is not from the signs of knowledge or from the signs of faith, far less does it indicate that that person's way is correct.

Friday, June 14, 2019

Benefits of Religious upbringing of children: Harvard study

Benefits of Religious upbringing of children: Harvard study

A recent Harvard study reveals that children who had a religious upbringing are likely to be healthier and have a higher degree of well-being in early adulthood than those who did not.

The Harvard study, “Associations of Religious Upbringing With Subsequent Health and Well-Being From Adolescence to Young Adulthood: An Outcome-Wide Analysis,” was published in the American Journal of Epidemiology.

The study, conducted by the Harvard T.H. Chan School of Public Health shows a link between a religious upbringing and better physical and mental health in young adults.

Researchers found that people who attended religious services weekly or who practiced prayer or meditation daily in their youth reported having a higher life satisfaction and positivity in their 20s.

Individuals were found less likely to smoke, have symptoms of depression, use illicit drugs, or have sexually transmitted infections than people who engaged in less regular spiritual practices.

The researchers followed 5,000 young people for between eight to 14 years, controlling for variables such as maternal health, socioeconomic status, and histories of substance abuse or symptoms of depression.

Results show that those who went to religious services at least once a week as children were about 18 percent more likely to report higher levels of happiness as young adults between the ages of 23 and 30 than those who didn’t. They were also shown to be 29 percent more likely to volunteer in their local communities and 33 percent less likely to engage in the use of illicit drugs.

Those who prayed or meditated at least once a day in their youth were shown to be 16 percent more likely to report higher levels of happiness as young adults and were 30 percent less likely to have become sexually active in their adolescence. These individuals were also 40 percent less likely to have contracted a sexually transmitted infection than those who never prayed or meditated.

Associations of Religious Upbringing With Subsequent Health and Well-Being From Adolescence to Young Adulthood: An Outcome-Wide Analysis

Ying Chen Tyler J VanderWeele

American Journal of Epidemiology, Volume 187, Issue 11, November 2018, Pages 2355–2364,
Published: 10 September 2018

Saturday, April 27, 2019

Rationalising Allah's commands:

Rationalising Allah's commands:

It’s not surprising that some Muslims attempt to rationalize any and every ruling, considering Western influence, where every function of morality must have a rational reasoning

When Non-Muslims ask “why can’t you eat pork?” our inferiority complex or ignorance kicks in, and we begin to rationalize the commandments of Allah because that is the type of reasoning we are taught in schools and at home - due to secular infiltration of our minds.

The concept of “we hear and we obey” is foreign here, so in order to not appear unintelligent, we now attempt to provide a reasoning for a ruling that Allah didn’t mention anywhere.

What divine knowledge do we possess that we allow ourselves to speculate on the “intention” of a ruling?

Stories about why we do certain things spread like the plague in our communities, and people do not see the implications of this poor form of reasoning.

If we fast to feel how the poor feel, are the poor then free from fasting?

If women cover to avoid harassment & to not be noticed, wouldn’t that mean they should take it off in this day and age?

If we don’t eat pork because it’s “dirty”, what if we ensure it’s clean?

All of those reasons stated above may be the wisdom behind the rulings. We can only speculate on that.

But in Usūl ul-Fiqh (principles of jurisprudence) there is made a distinction between hikma (wisdom) and ‘illa (the effective cause).

‘Illa is the reason/cause. Not hikma

So our fundamental understanding is that if there is no reason provided by Allah or the Prophet ﷺ, then we follow the commandments simply because we have been ordered to.

This sometimes means that when people ask “why?”, we respond “because Allah has commanded us to”

When faced with these question, it’s an EXCELLENT opportunity for da’wah. 

This is the perfect time to talk about the concept of objective morality, and that our opinions do not matter if the choice has been made for us by our Lord or His Messenger.

“The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey." And those are the successful.” (24:51)


Friday, April 26, 2019

Acknowledging The Role of Scholarship

Acknowledging The Role of Scholarship

Beyond a collection of facts, knowledge transcends the tangible and quantifiable. It is both production and consumption, providing structure, methodology, and substance: the sum of generations of thinkers, teachers, and students. The authority to transmit knowledge is reserved to those who have extensively studied and practiced it. Expertise within a field is a rare blessing and the onus is on laymen to take knowledge from experts about everything, from structuring our lives to engaging with society.

The role of scholars is substantial, especially in Islam. Abu al-Darda, may Allah ﷻ be pleased with him, reported that the Messenger ﷺ said “The scholars are the inheritors of the Prophets.”¹ This Hadith indicates that scholars, as inheritors of the faith, have effectively and uniquely preserved Islam for 1400 years.

Extinguishing the importance of scholars threatens the vast tradition of Islam itself; indeed, scholars are blessed as caretakers of the faith by Allah ﷻ. They spend years mastering classical Arabic to simply understand sacred texts, let alone interpret and derive rulings from them. Scholars must understand the time and place in which they live, including the complexities of societal and technological advances, to set guidelines for the direction of a believer’s life.

Establishing a clear and strong connection between knowledge and its source is also important. Islamic scholarship emphasizes isnād, or chain of transmission, so much so that Imam Abdallah ibn Mubarak, may Allah ﷻ be pleased with him, said, “isnād is part of deen,” and “the one who seeks matters of his deen without isnād is similar to the one who climbs his roof without a ladder.” Humans thrive because of the information predecessors have transmitted and the isnād is the most meticulous form of transmission.

Receiving sacred knowledge from a chain of trustworthy scholars is unique to the Ummah of Sayyidina Muhammad ﷺ. No other community stringently verifies and conveys knowledge like Muslims do.

However today, many Muslims disregard the role of the scholar and Islamic scholarship. Their attempts at “reformation” threaten the core of the religion. Their opinions are propagated not only on obscure websites or personal Facebook accounts, but also on popularly frequented websites. Some prominent Muslims are now calling for the community’s detachment from the scholar and widespread general Islamic illiteracy is only one of the visible consequences of doing so.

People who disregard scholarly opinions, due to personal whims and manufacture their own opinions, deviate from the religion. Detachment from the preservers of the religion leads to detachment from the religion itself. Abu Muslim Al-Khawlani, may Allah ﷻ have mercy on him, said “the scholars on Earth are like the stars in the sky: when they appear, the people are guided, but when they disappear, the people get lost.”

Those advocating for reform must be aware of the current intellectual climate in the West. Christians, who underwent reform throughout most of their history, populate our society. Contemporary Christianity is diluted because of the historic trend of resisting authority, a trend caused in part by society’s labeling of religious clergy as authoritative and abusive. One reason for the rise of atheism in the West, especially in the Christian community, has been such reformation: namely, disparaging of religion and its preservers. When Muslims propose reform, they must first analyze their social context to determine where they get their “novel” ideas from. Muslims have more to lose from degrading scholarship like Christians have done, as our scholars are unique in being both preservers of knowledge and community leaders.

Encroachment on scholarship by laypeople is present in other fields as well, perhaps convincing some that it is acceptable to similarly degrade Islam.

Many scientists today commit intellectual trespassing in their criticisms of religion, but are appropriately disregarded as they are unqualified in the field. In medicine or law, unqualified practitioners are susceptible to receiving criminal charges. If we defend the experts in matters of this world, why do we so easily neglect the experts in matters of the afterlife? Scholars are the inheritors of the Prophets. They are best equipped to treat our spiritual ailments, so let us let them heal us. Let us let them lead us.


¹ Related by al-Tirmidhi, Abu Dawud, Nasa’i, Ibn Maja, Ahmad, Ibn Hibban, and others. Verified as sahih (authentic).

² 8th century Muslim scholar, Muhaddith, student of Abu Hanifa, may Allah ﷻ be pleased with him.

Sunday, April 21, 2019

How Slavery was humanised by Islam: Notes by a British Orientalist

How Slavery was humanised by Islam: Notes by a British Orientalist

In regard to a second feature of the Muslim social system, the practice of slavery, it is important to bear in mind that the slave was generally the body-servant or retainer of his master, and that slavery was in no sense the economic basis of Muslim society.

Master and slave thus Stood a more humane relationship than did the slave cultivator to the Roman landed proprietor or the American planter.

There was consequently less śtigma attaching to slavery, and in no other society has there been anything resembling the syśtem by which, as has been shown in the preceding section, the white slaves came to furnish the privileged cadres whence the high officers of state, commanders, governors, and at length even sultans, were almośt exclusively drawn.

The following story, told by a theologian of the
third century, represents without serious distortion the relations, which, as numerous parallels in Arabic literature indicate, often existed between master, and slave.

I saw a slave-boy being auationed for thirty dinárs and as he was worth three hundred I bought him.
I was building a house at the time, and I gave
twenty dínárs to lay out on the workmen. He spent ten on them and bought a garment for himself with the other ten. I said to him What's this ?" to which he replied "Don't be hasty; no gentleman scolds his slaves." I said to myself " Here have I bought the Caliph's tutor without knowing it."
Later on I wanted to marry a woman unknown to my cousin (i.e. my first wife), so I swore him to secrecy and gave him a dínár to buy some things, including some of the fish called házibá. But he bought something else, and when I was wroth with him he said I find that Hippocrates disapproves of házibá." I said to him "You worthless fool, I was not aware that I had bought a Galen," and gave him ten blows with the whip. But he seized me and gave me seven back saying, "Sir, three blows is enough as a punishment, and the seven I gave you are my rightful retaliation." So I made at him and gave him a cut on the head, whereupon he went off to my cousin, and said to her "Sincerity is a religious duty, and whoever deceives us is not one of us. My master has married and he swore me to silence, and when I said to him that my lady muśt be told of it he broke my head." So my cousin would neither let me into the house nor let me have anything out of it, until at last I had to divorce the other woman.
After that she used to call the boy "The honest lad," and I could not say a word to him, so I said to myself "I shall set him free, and then I shall have peace."


Tuesday, March 5, 2019

Impact of the 'fear of islamophobia' on our faith:

Impact of the 'fear of islamophobia' on our faith:

Ultimately, “cultural anxiety” in the form of Islamophobia will continue to pressure Muslims to secularize and racialize their Muslim identity.

As a community, we need to be well aware of this pressure so that we can recognize its signs and strive to resist it. By surrendering ourselves to a crippling fear of anti-Muslim bigotry, we risk losing our very souls.

 Rather, we need to channel that fear into positive practical and spiritual avenues, namely Islamically-informed activism as well as increased reliance on and fear of God Almighty.

To think of it differently, if there are extreme Islamophobes in the world who want to stamp out Muslims as a religious community, there are two methods to do so. One method would be to deport, intern, or kill Muslims through acts of bigotry or even genocide.

 The other method would be to create conditions that are conducive to the erosion and dissolution of Muslim faith, such that, eventually, being Muslim has nothing to do with the religious values and norms of Islam.

We should ensure that, in our heightened concern for combating the first method, we do not forget to combat the second equally nefarious, equally destructive method as well.