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Subject: taqaballah -- Date: Thu, 12 Jan 2006 09:29:04 +1100
From: "Nuim Khaiyath" <[EMAIL PROTECTED]> View Contact Details To:
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"The Hajj - and its relevance to Today"
----------------------------------------------------
Bros. in Islam - rahimakumullah.
We have just celebrated the festival of the pilgrimnage - Al hajj.
On this occasion, on this auspicious day, I would like to invite you to
ponder the relevance of the hajj to TODAY.
Islam is a religion which is practical, logical and rational.
Take for example this episode in the life of our prophet Ibrahim (as).
One day he entered the precinct where the then community would go to
worship their so-called gods, manifested in the forms of statues, large
and small.
Having ascertained that there was nobody present, he proceeded to
destroy all the smaller statues, except the largest one.
When the people found that most of their statues, bar one, which they
had offered offerings to and prayed to, and solicited blessings and good
fortune from, had been destroyed, they immediately suspected the
prophet Ibrahim as as the culprit.
They confronted him and asked him to account for what had happened to
their gods.
The Prophet Ibrahim (as) pointed to the largest one, which was the only
one intact, suggesting that he must have done it out of jealousy.
When the people said that that statue could not have done it, as it was
only a statue, the Prophet Ibrahim then said:
"Then why do you worship him? Where is the logic of worshipping
something that is useless?"
Well, long before the French philosopher, Rene des Carte said "I think
therefore I am", Islam has already indicated that "I Think therefore I
am a Muslim."
There are 49 words in The Qur'an related to the "aqal" in its various
forms, the basic meaning of which is the thinking.
The performance of the hajj has great relevance to the daily life of
every muslim, particularly at this point in time, when we, as Muslims,
more than any other religious adherents, are daily bombarded with
accusations of being abusers of the new god, Human Rights.
Not only that.
Just recently, the foreign editor of The Age newspaper, a man of great
intellect and learning, Tony Parkinson, wrote that the proof of Islamic
Imperialism could be clearly seen from the fact that though 80% of
Muslims live outside The Arab world, yet all must bow to Mecca.
Meaning the requirement for Muslims to face Mecca when perfoming the
salat.
What? Would Mr. Parkinson want us to face Canberra, or the Shrine in
St. Kilda Road, or perhaps better still Washington DC?
Just because the centre of Roman Catholicism is in Rome, the centre of
the Anglican Church is in Canterbury, England, and the hub of
fundemantalist, hardline protestantism is in the USA, Mr. Parkinson believed
that Mecca should be taken out of the equation in the practice of the
Islamic religion.
Fancy that: Jesus or 'Isa ibni Maryam (as) was born in Palestine - but
the religion he introduced has its headquarters elsewhere but in his
birth place. And Mr. Parkinson is desperately trying to persuade Muslims
to emulate the Christians. Well thanks, but no thanks Mr. Parkinson.
What next Mr. Parkinson? Muslims perfoming the hajj by going to Las
Vegas?
People like Tony Parkinson are desperate and frantic.
Bros.&Sisters in Islam:
If we are prepared to stop for a while and ponder, and look at one of
the most important of our Islamic rituals - the hajj - then we will find
there, the genesis of what many non Muslims now call "HUMAN RIGHTS",
giving us the impression as if it is theirs.
The concept of Human Rights was born with Islam, not with the League of
Nations, which later became the United Nations, and we have to reclaim
it, and practise it. The fact that many Muslim authorities might have
abused their people's human rights is neither here nor there. We cannot
be responsible for what our fellow Muslims do or don't do while they
are in power.
And one of the most important exhortations or reminders by our Prophet
Muhammad pbuh is contained in his farewell message to the ummah when he
performed the last hajj. It is now considered as the first
revolutionary Declaration of Human Rights. Forget about the American
Revolution, or
the French declaration of "liberte, equalite and fraternete" which came
into being ages after Islam had first put it forward as an edict of the
Prophet Muhammad pbuh.
After having performed all the rituals involved in the hajj, the
Prophet pbuh says:
"O humankind! listen carefully to my words, for I know not whether I
can see you again in this place next year. Your blood and your property
are sacred unto your brothers and sisters until the day you meet your
Creator, as this day and month are sacred.
The obligation to preserve life, property and self esteem and honour of
others; an injunction proscribing or prohibiting any action which is
tantamount to oppression and repression as well as extortion of those
weaker. Nothing shall be legitimate to a Muslim which belongs to a fellow
Muslim unless it was given freely and willingly - meaning not because
of coercion. Hence do not therefore do injustice to yourselves -
meaning by doing injustice to other Muslims.
Do not molest so that you will not be molested. Do not seek revenge for
past injuries. You have rights on your wives as they have rights on
you. You can only take from your brother that which he willingly gives you
.
All humankind is from Adam and Eve, an Arab ahs no superiority over a
non-Arab or a non-Arab over an Arab; also a white has no superiority
over a black, nor has a black any superiority over an white, except by
piety and good deeds. Learn that every Muslim is a brother to another
Muslim and that the Muslims constitute one brotherhood." Unquote.
No wonder when asked to address the United Nations Human Rights
Commission in Geneva, Switzerland, Prof. Christopher Weeramantry from the Law
Departement of Monash University and the International Court of Justice
in the Netherlands, said that though he was a Catholic from Sri Lanka,
yet he must acknowledge the fact that what we now called Human Rights
began with Islam - in particular the Prophet Muhammad's khutbah or
sermon at the last hajj or pilgrimage that he performed.
Brothers and sisters of Islam.
I have just quoted and translated a minute part of the complete
message, but that should suffice for discussion today.
The supremacy of the Islamic Human Rights is that, as many Muslim
scholars have said, such as A.K. Brohi, Syed Abdul Latief (The Mind Al
Qur'an Builds) A. Guillaume (The Life of Mohammed - a translation of Ibn
Ishaqui's Sirat Rasul Allah) it is "theocentric" which means it is an
"amanah" from Allah, not anthropocentric - where the centrality and
criterion of it is man.
When something is a commandment from Allah - then there is no way it
can be sneaked away, or done or not done on the sly or surreptitiously.
For Allah knows all and sees all, no matter how one may endeavour to
hide and conceal it.
Let me also quote for you what an Australian diplomat, Katheleen
Taperell of the Foreign Affairs Department in Canberra says in "Islam and
Human Rights" Let me also remind you that Ms. Taperell is not a muslim.
She says: "In the West human rights were won after long and difficult
struggles against authority. Their expression in the laws and
constitutions of nation states represent victory against oppression, and
underpins democracy itself. In Islam human rights doctrine is theocentric
rather than secular and judicial.
The concepts of participation, cosultation and egalitarianism have been
part of Islam since the time of the Prohet (saw), the ruler of the
first Islamic State. Power belongs to Allah; the ruler is merely the
trustee of that power.
Islam emphasises duties rather than rights (the duty of the ruler to
the community, the duty of the rich to the poor, the duty of the strong
to the weak an so on) and the community rather than the individual.
Muslims are deeply suspicious of the West's emphasis on the individual
which they see as detrimental to the welfare of the community." End of
quote.
The West Human Rights, including the United Nations Universal
Declaration of Human Rights (circa 1948) which is current until now, is
anthropocentric - that is man as the centrality or criterion of it, not doing
something for Allah.
A well known story from the life of Ali (ra), the great warrior and
caliph of Islam, illustrates the Islamic position of doing things for
Allah, and Allah alone.
As the champion of the Muslim army, Ali had to engage in hand-to-hand
combat with the leader of the opposing non-Muslim army.
Dropping his opponent to the ground, Ali (ra.) leapt onto his chest and
raised his sword to strike. At this point both armies were surprised to
see Ali (ra.) walk away. It seemed he had thrown away victory.
"Why" he was asked, "did you do this?" "Because," Ali ra. replied, "the
man spat on me and I lost my temper. I would then have killed him
because of my anger, not for the just cause of Islam - for Allah." (See
Akbar Ahmed "Islam and Post Modernism").
And this human rights injunction is not limited to only muslims, but to
everybody who meets all the obligations to live in an Islamic society.
In one Hadith, the Prophet Muhammad pbuh warns:
"Man qatala mu'aahidan bighairi haqqin lam yurahu ranihatal
jannah."Whomsoever kills mu'ahid (ahlu dzimmah) without just cause and
justification, then he will not even smell the aroma of jannah or paradise
........
And there are various records of the Prophet and his companions
reminding people of the obligation in Islam to protect innocent non Muslims.
Islam sets out the functions of Muslims into "haqooqoollah" duties to
Allah and "haqooqoonnas", duties to society and community.
Or as the Muslim scholar A.K. Brohi says in his treatise on "Human
Rights from The Islamic and Western (Secular) Perspectives" :
"A muslim acknowledges the rights of others because that is a duty
imposed upon him by Islam, to obey Allah, His prophet and those in
authority. In everything that the faithful do, the first consideration is to
please Allah.
Such is the extent and scope of the Islamic Human Rights, that even
animals, all creatures great and small, deserve, nay, have the right to be
treated humanely.
One Hadith that is considered to have great influence on Western
behaviour which in turn gave rise to the formation of what we now know as The
Royal Society for The Prevention of Cruelty to Animals - RSPCA -
relates:
"On one occasion the Prophet Muhammad pbuh saw a donkey being branded
on the face. When asked why this was being done, the herdsman said, "The
Romans taught us this to prevent theft." The Prophet Muhammad pbuh
reflected a moment and said, "An animal's face is the most sensitive part
of its body. If you must brand, then do it on the flanks, where the
flesh is thicker" And alhamdulillah, thanks to Islam, the custom spread."
(This quote is from the American writer James Michener in "Islam - The
Misunderstood Religion).
Bros&Sisters in Islam, rahimakumullah.
Many of us here might have heard the lofty opening of the US
Constitution which begins with the sentence:
"It is self evident that man is created equal" - this sentence was
written in the 18th century - centuries after Islam had commanded its
adherents to practise equality.
But the Qur'an goes even further and more specific and substantive, as
can be seen in Surrah Arrum, verse 22:
"Bismillahi......WA MIN AYAATIHI KHALAQUSSAMAA WAATI WAL ARDH
WA UKHTILAFUS SINATOOKOOM WA ALWAA NIKOOM
Which means:
"And among his signs he has created the heaven and the earth.
And different languages and skin colours".
So though the United States Constitution begins so grandly, yet in
practice it was only recently that the United States army no longer
required that blood taken from a black American soldier should be clearly
labelled to separate it from blood of a white American soldier.
Brothers and Sisters in Islam! The hajj ritual commences with the
"niah" - expression of intention for Allah - lillahi ta'ala - then followed
by the taking off of one's clothes and the wearing of the ihram - a two
piece plain white cloth.
It is undeniable that clothing, both in fact and in accordance with
Islamic teaching, functions, among other things, as a distinguishing
factor between two people or groups of people. This distinguishing factor
can denote difference of status, social standing, economic condition or
even profession and occupation. Clothing can also have a psychological
influence on the wearer.
And at the Miqat Makaany - the place of commencement of the hajj, all
these distinguishing factors must be abandoned and removed, so that
every one is the same. All negative psychological effects and influences
must also be discarded, in order that all shall feel equal and in unison.
The ihram also reminds one of the shroud - death - which is the fate of
living creatures, the rich and powerful as well as the poor and weak,
as the scholar Ali Shari'aty says in "Al Hajj".
And the Qur'an has made this in a very poignant manner when it says:
"O men! Behold, We have created you all out of a male and a female, and
have made you into nations and tribes, so that you might come to know
one another. Verily, the noblest of you in the sight of God is the one
who is most deeply conscious of him. Behold, God is all-knowing,
all-aware." (Al-Hujarat 49-13).
Kathleen Tapperell, writing in the Australian Foreign Affairs Review,
says "The often misinterpreted Arabic word "jihad" by the West, actually
means "a means of achieving social justice and ending oppression.
Muslims have never interpreted it to mean an injunction to compel conversion
to Islam. It is noteworthy that the only jihad declared by Ayatollah
Khomeini (Allah yarhamu) is the rural jihad, a campaign to improve the
quality of life in rural villages, as a result of which thousands of
Iranians now have schools and electricity". Unquote.
Islam is definite and absolute in its abhorence of oppression and
repression, to the extent that a Muslim is not even allowed to compel a non
Muslim to embrace Islam.
Refer to Al Baqarah, verse 256 -"LAA IKRAHA FIDDIINI - QAD TABAIYANAR
RUSYDU MINAL GHAYI" There is no need to further explain such a clear and
lucid injunction.
And as if to again remind Muslims that the world we live in shall be a
pluralistic one, meaning Muslims do not have sole right to it, that we
have to learn to co-exist peacefully, respecting others, even those who
are from different persuasions, and not even to speak ill of other
people's beliefs, Allah swt says in the Qur'an:
"WALAO SHA'A RABBOOKA LA AMANA MAN FIL ARDH KOOLLOOHOM JAMII'AN
(Surah Yunus:99)
If your God had desired it, surely He would have made all people on
earth as the faithful - So, do you want to compel all men to become
believers?
And if we read our own Islamic history, as acknowledged even by many
non Muslims, we will come across a golden era of Islamic influence and
power which were used justly and fairly, so much so that even Jews who
then lived under the Islamic authority managed to achieve their own
golden era.
Let me quote from Max Dimont who wrote in his work entitled "The
Indestructible Jews" :
"Now Islamic society opened the doors to its mosques, its schools, and
its many other chambers for conversion, education and assimilation. The
challenge for the Jews was how to swim in this scented civilization
without drowning, or in the language of modern sociology, how to enjoy the
somatic or physical, intellectual, and spiritual comforts offered by
the dominant majority - Muslims - without disappearing as marginal
minority."
The Jews, Max Dimont goes on, did what came naturally. Instead of
rejecting the Muslim civilization, they accepted it. Instead of keeping
themselves apart, they integrated. Instead of parochialized fossils, they
joined the new swinging society as sustaining members. Arabic became
their mother tongue; wine, women and secular songs their partime
avocations; philosophy, mathematics, astronomy, diplomacy, medicine and
literature their full time vocations. The Jews never had it so good".
And Max Dimont is one of many scholars and writers who have extolled
the practice of Human Rights under Islamic authorities in the past, in
particular during the Golden Era of Islam.
As the Qur'anic scholar Yusuf Ali says:
"Even with unbelievers, unless they are rampant and out to destroy us
and our faith, we should deal kindly and equitably with them, as shown
by our holy Prophet's own example."
AQOOLO QAOLI HAZA WASTAGHFIROOLAHOOL AZIM.
May Allah guide and bless us forever more. Amin. <<>>
Muhkito Afiff <[EMAIL PROTECTED]> wrote:
http://www.opinionjournal.com/extra/?id=110007743
HEARTS AND MINDS
Right Islam vs. Wrong Islam
Muslims and non-Muslims must unite to defeat the Wahhabi ideology.
BY ABDURRAHMAN WAHID
Friday, December 30, 2005 12:01 a.m. EST
JAKARTA--News organizations report that Osama bin Laden has obtained a
religious edict from a misguided Saudi cleric, justifying the use of
nuclear weapons against America and the infliction of mass casualties.
It requires great emotional strength to confront the potential
ramifications of this fact. Yet can anyone doubt that those who joyfully
incinerate the occupants of office buildings, commuter trains, hotels
and nightclubs would leap at the chance to magnify their damage a
thousandfold?
Imagine the impact of a single nuclear bomb detonated in New York,
London, Paris, Sydney or L.A.! What about two or three? The entire
edifice of modern civilization is built on economic and technological
foundations that terrorists hope to collapse with nuclear attacks like
so many fishing huts in the wake of a tsunami.
Just two small, well-placed bombs devastated Bali's tourist economy in
2002 and sent much of its population back to the rice fields and out to
sea, to fill their empty bellies. What would be the effect of a global
economic crisis in the wake of attacks far more devastating than those
of Bali or 9/11?
It is time for people of good will from every faith and nation to
recognize that a terrible danger threatens humanity. We cannot afford to
continue "business as usual" in the face of this existential threat.
Rather, we must set aside our international and partisan bickering, and
join to confront the danger that lies before us.
An extreme and perverse ideology in the minds of fanatics is what
directly threatens us (specifically, Wahhabi/Salafi ideology--a minority
fundamentalist religious cult fueled by petrodollars). Yet underlying,
enabling and exacerbating this threat of religious extremism is a global
crisis of misunderstanding.
All too many Muslims fail to grasp Islam, which teaches one to be
lenient towards others and to understand their value systems, knowing
that these are tolerated by Islam as a religion. The essence of Islam is
encapsulated in the words of the Quran, "For you, your religion; for me,
my religion." That is the essence of tolerance. Religious
fanatics--either purposely or out of ignorance--pervert Islam into a
dogma of intolerance, hatred and bloodshed. They justify their brutality
with slogans such as "Islam is above everything else." They seek to
intimidate and subdue anyone who does not share their extremist views,
regardless of nationality or religion. While a few are quick to shed
blood themselves, countless millions of others sympathize with their
violent actions, or join in the complicity of silence.
This crisis of misunderstanding--of Islam by Muslims themselves--is
compounded by the failure of governments, people of other faiths, and
the majority of well-intentioned Muslims to resist, isolate and
discredit this dangerous ideology. The crisis thus afflicts Muslims and
non-Muslims alike, with tragic consequences. Failure to understand the
true nature of Islam permits the continued radicalization of Muslims
world-wide, while blinding the rest of humanity to a solution which
hides in plain sight.
The most effective way to overcome Islamist extremism is to explain what
Islam truly is to Muslims and non-Muslims alike. Without that
explanation, people will tend to accept the unrefuted extremist
view--further radicalizing Muslims, and turning the rest of the world
against Islam itself.
Accomplishing this task will be neither quick nor easy. In recent
decades, Wahhabi/Salafi ideology has made substantial inroads throughout
the Muslim world. Islamic fundamentalism has become a well-financed,
multifaceted global movement that operates like a juggernaut in much of
the developing world, and even among immigrant Muslim communities in the
West. To neutralize the virulent ideology that underlies fundamentalist
terrorism and threatens the very foundations of modern civilization, we
must identify its advocates, understand their goals and strategies,
evaluate their strengths and weaknesses, and effectively counter their
every move. What we are talking about is nothing less than a global
struggle for the soul of Islam.
The Sunni (as opposed to Shiite) fundamentalists' goals generally
include: claiming to restore the perfection of the early Islam practiced
by Muhammad and his companions, who are known in Arabic as al-Salaf
al-Salih, "the Righteous Ancestors"; establishing a utopian society
based on these Salafi principles, by imposing their interpretation of
Islamic law on all members of society; annihilating local variants of
Islam in the name of authenticity and purity; transforming Islam from a
personal faith into an authoritarian political system; establishing a
pan-Islamic caliphate governed according to the strict tenets of Salafi
Islam, and often conceived as stretching from Morocco to Indonesia and
the Philippines; and, ultimately, bringing the entire world under the
sway of their extremist ideology.
Fundamentalist strategy is often simple as well as brilliant. Extremists
are quick to drape themselves in the mantle of Islam and declare their
opponents kafir, or infidels, and thus smooth the way for slaughtering
nonfundamentalist Muslims. Their theology rests upon a simplistic,
literal and highly selective reading of the Quran and Sunnah (prophetic
traditions), through which they seek to entrap the world-wide Muslim
community in the confines of their narrow ideological grasp.
Expansionist by nature, most fundamentalist groups constantly probe for
weakness and an opportunity to strike, at any time or place, to further
their authoritarian goals.
The armed ghazis (Islamic warriors) raiding from New York to Jakarta,
Istanbul, Baghdad, London and Madrid are only the tip of the iceberg,
forerunners of a vast and growing population that shares their radical
views and ultimate objectives. The formidable strengths of this
worldwide fundamentalist movement include:
1) An aggressive program with clear ideological and political goals; 2)
immense funding from oil-rich Wahhabi sponsors; 3) the ability to
distribute funds in impoverished areas to buy loyalty and power; 4) a
claim to and aura of religious authenticity and Arab prestige; 5) an
appeal to Islamic identity, pride and history; 6) an ability to blend
into the much larger traditionalist masses and blur the distinction
between moderate Islam and their brand of religious extremism; 7)
full-time commitment by its agents/leadership; 8) networks of Islamic
schools that propagate extremism; 9) the absence of organized opposition
in the Islamic world; 10) a global network of fundamentalist imams who
guide their flocks to extremism; 11) a well-oiled "machine" established
to translate, publish and distribute Wahhabi/Salafi propaganda and
disseminate its ideology throughout the world; 12) scholarships for
locals to study in Saudi Arabia and return with degrees and
indoctrination, to serve as future leaders; 13) the ability to cross
national and cultural borders in the name of religion; 14) Internet
communication; and 15) the reluctance of many national governments to
supervise or control this entire process.
We must employ effective strategies to counter each of these
fundamentalist strengths. This can be accomplished only by bringing the
combined weight of the vast majority of peace-loving Muslims, and the
non-Muslim world, to bear in a coordinated global campaign whose goal is
to resolve the crisis of misunderstanding that threatens to engulf our
entire world.
An effective counterstrategy must be based upon a realistic assessment
of our own strengths and weaknesses in the face of religious extremism
and terror. Disunity, of course, has proved fatal to countless human
societies faced with a similar existential threat. A lack of seriousness
in confronting the imminent danger is likewise often fatal. Those who
seek to promote a peaceful and tolerant understanding of Islam must
overcome the paralyzing effects of inertia, and harness a number of
actual or potential strengths, which can play a key role in neutralizing
fundamentalist ideology. These strengths not only are assets in the
struggle with religious extremism, but in their mirror form they point
to the weakness at the heart of fundamentalist ideology. They are:
1) Human dignity, which demands freedom of conscience and rejects the
forced imposition of religious views; 2) the ability to mobilize immense
resources to bring to bear on this problem, once it is identified and a
global commitment is made to solve it; 3) the ability to leverage
resources by supporting individuals and organizations that truly embrace
a peaceful and tolerant Islam; 4) nearly 1,400 years of Islamic
traditions and spirituality, which are inimical to fundamentalist
ideology; 5) appeals to local and national--as well as
Islamic--culture/traditions/pride; 6) the power of the feminine spirit,
and the fact that half of humanity consists of women, who have an
inherent stake in the outcome of this struggle; 7) traditional and Sufi
leadership and masses, who are not yet radicalized (strong numeric
advantage: 85% to 90% of the world's 1.3 billion Muslims); 8) the
ability to harness networks of Islamic schools to propagate a peaceful
and tolerant Islam; 9) the natural tendency of like-minded people to
work together when alerted to a common danger; 10) the ability to form a
global network of like-minded individuals, organizations and opinion
leaders to promote moderate and progressive ideas throughout the Muslim
world; 11) the existence of a counterideology, in the form of
traditional, Sufi and modern Islamic teachings, and the ability to
translate such works into key languages; 12) the benefits of modernity,
for all its flaws, and the widespread appeal of popular culture; 13) the
ability to cross national and cultural borders in the name of religion;
14) Internet communications, to disseminate progressive views--linking
and inspiring like-minded individuals and organizations throughout the
world; 15) the nation-state; and 16) the universal human desire for
freedom, justice and a better life for oneself and loved ones.
Though potentially decisive, most of these advantages remain latent or
diffuse, and require mobilization to be effective in confronting
fundamentalist ideology. In addition, no effort to defeat religious
extremism can succeed without ultimately cutting off the flow of
petrodollars used to finance that extremism, from Leeds to Jakarta.
Only by recognizing the problem, putting an end to the bickering within
and between nation-states, and adopting a coherent long-term plan
(executed with international leadership and commitment) can we begin to
apply the brakes to the rampant spread of extremist ideas and hope to
resolve the world's crisis of misunderstanding before the global economy
and modern civilization itself begin to crumble in the face of truly
devastating attacks.
Muslims themselves can and must propagate an understanding of the
"right" Islam, and thereby discredit extremist ideology. Yet to
accomplish this task requires the understanding and support of
like-minded individuals, organizations and governments throughout the
world. Our goal must be to illuminate the hearts and minds of humanity,
and offer a compelling alternate vision of Islam, one that banishes the
fanatical ideology of hatred to the darkness from which it emerged.
Mr. Wahid, former president of Indonesia, is patron and senior advisor
to the LibForAll Foundation (www.libforall.org), an Indonesian and
U.S.-based nonprofit that works to reduce religious extremism and
discredit the use of terrorism.
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