Welcome to the another edition of MuslimMatters.org’s regular Islamic Art feature. If you want to see your work on MM, then either email us your images to art[@]muslimmatters[.]org or submit them to our Flickr group.

Click on the images below to view the original.

Mountains of Makkah by Mariam E

Lung Pae Canel, A Muslim community that is 200 yrs old of Central zone of Thailand

A talk discussing the attack on Islam from the People of the Book and agnostics.

(Download file)

Bismillah

Abu Barzah al-Aslami radi Allahu anhu reported that Allah's Messenger sal Allahu alayhi wa sallam said, "The two feet of the servant will not cease (from standing before Allah) on the Day of Judgment until he is asked about four things: on his life and how he spent it; on his knowledge and what he did with it; on his wealth and where he earned it and how he spent it; and on his body and in what way he utilized it." [Saheeh, reported by At-Tirmidhi]

We are constantly bombarded nowadays to seek knowledge and learn, yet many times this knowledge does not benefit the student. What is beneficial knowledge? The scholars and salaf of the past state that beneficial knowledge is knowledge that leads to actions. Ilm is not the goal, rather it is the means to the goal which is the pleasure of Allah and success in the hereafter. If knowledge does not make you a better Muslim, through your character and worship, then it is not benefiting to you.

The Prophet sal Allahu alayhi wa sallam narrated this duaa in a hadeeth in Sunan ibn Maajah (authenticated  by Shaykh Albaani rahimahullah):

اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي وَ عَلِّمْنِي مَا يَنْفَعُنِي وَ زِدْنِي عِلْمًا

Allahumma-infa'nī bimā 'alamtanī wa 'allimnī mā yanfa'unī wa zidnī 'ilmā

O Allah, benefit me from that which You taught me, and teach me that which will benefit me, and increase me in knowledge.

Word for Word Translation

Allahumma: O Allah. A refresher on 'Allahumma' can be found here.

Infa'nī: (You) benefit me. Nafa'a according to the dictionary means to profit, do good, be useful, and beneficial.

bimā: By/with what ever

'alamtanī: (You) taught me

wa: And

'allimnī: (You) teach me

mā: what ever

yanfa'unī: it will benefit me

wa: and

zidnī: (You) increase me

'ilmā: (in) knowledge

Memorize this duaa:

Download here.

Points of Benefit

• Knowledge is a gift that only comes from Allah azza wa jal. In this duaa, we ask Allah to benefit us from the knowledge that He taught us. In the Qur'an we find that Allah ta'ala describes Khidr: Then they found one of Our slaves, on whom We had bestowed mercy from Us, and whom We had taught knowledge from Us. [18:65]
• Knowledge that does not benefit is useless. We ask twice in this duaa for beneficial knowledge; the knowledge that we have already learned and the knowledge that we are yet to gain.
• Beneficial knowledge is greater than having a lot of knowledge. In this duaa, we ask Allah for beneficial knowledge twice before asking for an increase in it.
• The best knowledge is knowledge of the deen. The Prophet sal Allahu alayhi wa sallam said, “Verily, Allah the Exalted does not like one who is knowledgeable of the worldly life, but ignorant of the Hereafter.” [Saheeh al Jaami']
• Knowledge is action. In the hadeeth in the beginning of this post, the Prophet sal Allahu alayhi wa sallam said each of us will be asked: an 'ilmihi madhaa 'amila feehi, about his knowledge and what he did with it.
• If knowledge does not benefit you, it will harm you. Bishr ibn Al-Haarith said, "knowledge is good - for the one who acts upon it. But as for the one who doesn't act on it - there is nothing more harmful (to him) than it."
• Those who do not act upon their knowledge will be punished in the hereafter. In one hadeeth, the Prophet alayhi salaatu wa salaam said, "A man will be brought on the Day of Judgment and thrown into the Hell-fire where his intestines will spill out. So it will be said (to him): 'Weren't you the one who used to command good and forbid evil?' So he will say: "I used to command you to do good yet not do it myself. And I used to forbid you from evil yet commit it myself."' [Bukhari and Muslim] In another hadeeth, Rasul Allah sal Allahu alayhi wa sallam said, "On the night that I was ascended up to the heavens, I came upon a people whose lips were being cut off by pliers made from Fire. Every time their lips were severed, they would be brought back and formed again. So I said: 'O Jibreel, who are these people?' He said: 'They are speakers from your nation, who say words but do not do deeds, and who read the Book of Allah yet do not act (on it)."' [Al Bayhaqi, Hasan]
• As your knowledge increases, your ibaadah should increase. Abu Qulaabah said to a man, "If Allah presents you with knowledge, then present Allah with worship. And do not let your only concern be to narrate to the people." Imam Ahmad compared knowledge to wealth; he said, "The path of knowledge is like the path of wealth; if the wealth increases, then the zakah upon it increases." Meaning, the more knowledge you gain, the more "zakah" is due on that knowledge - worship.
• Seeking knowledge of the deen for wordly purposes (i.e., a wrong intention) will prevent one from smelling the fragrance of Jannah. The Prophet sal Allahu alayhi wa sallam said, "Whoever acquires knowledge not learning it except to achieve some worldly gain will not perceive the fragrance of Paradise on the Day of Judgment." [Ahmad, Saheeh]

The Salaf concerning Knowledge

Below is a compilation of a few beneficial pieces of advice from the Salaf, may Allah have mercy on them,  from the book "Knowledge Mandates Action" :

Abu Abdillah Ar-Rudhabaari,

Whoever goes out towards knowledge, intending (just to obtain) the knowledge, knowledge does not benefit him. And whoever goes out towards knowledge, intending to act upon the knowledge, knowledge benefits him - even if it's a little.

Habeeb ibn Ubayd ar-Rahbi,

Acquire knowledge, comprehend it and use it. And do not acquire it in order to adorn yourselves with it, for indeed, it is imminent - should your life-spans be prolonged for you - that knowledge will be used as a means for adorning oneself, just as a man adorns himself with his garment.

Abdullah ibn Al-Mu'taz,

The knowledge of a hypocrite is in his speech, while the knowledge of a believer is in his actions.

Al Fudayl ibn Iyyadh,

It is upon the people to acquire knowledge. So when they attain knowledge, it is upon them to act (on it).

Yahya ibn Ma'een would recite the verse of poetry,

If you are lacking provisions, you will not find any provision quite like that of righteous actions.

Lastly, an incident with Imam Awzaa'ee rahimahullah perfectly states the condition of most of our students today.

One day a group of students of hadeeth set out early to see Imam Al Awzaa'ee, who then turned to them and recited,

كم من حريص جامع جاشع ٭ ليس بمنتفع و لا نافع

"How many dedicated (students of knowledge) there are,

seeking to gather it and desirous of obtaining it,

yet they do not gain benefit from it nor do they give benefit out to others."

May Allah ta'ala grant us beneficial knowledge and protect us from knowledge that does not benefit. Ameen.

UPDATE: Alhamdulilah, Sr. Umm Yousuf's persistence paid off and Random House sent a very gracious letter that they will change the boy's "rumpled grimace" to a "nice bright smile".  This is a reflection on character of Americans (as opposed to the character of its government).  No argument... just a simple, "you are right, and we'll change it, and here is a gift too".  Forever Umm Yousuf's effort will be memorialized in the smile of this bald boy in this book: for many more kids to enjoy, even the ones who don't have hair for no fault of theirs.

Please take a moment to send a short note of appreciation to Random House, addressed to Alice Jonaitis via this contact page.

As most of our readers are probably aware, Shaykh Waleed Basyouni's son, Yousuf, was diagnosed with leukemia some months ago.  Umm Yousuf, Yousuf's mom, has been keeping up a blog where she opens up a little window into Yousuf's world, where we can all be part of Yousuf's progress towards health and betterment, insha'Allah. We'd like to share two letters that Umm Yousuf wrote "to Dr. Seuss",  touching upon something that we may find so trivial, yet what can have such an impact upon those for whom the issue has a completely different relevance. As you read these poems, make several dua's for little Yousuf, for his family, and for all other children and families facing this fitnah.

Also, consider writing to the Seuss Foundation, supporting Umm Yousuf's request, though we wonder if this would be the best address for this, or if it should be to Random House Publishers. If anyone has any better idea on contacts, pls add in comments, it would be much appreciated.

Dr. Seuss Foundation
Audrey S. Geisel
7301 Encelia Dr.
La Jolla, CA 92037-5279

-----------------------------------------------------

My Letter to Dr. Seuss

I looked forward to enjoying a nice trip to the bookstore the other day. I was checking out the kids books while Yousuf and Omar were running around on the pretend stage. They were having fun while I was looking for a book to read to them. I was browsing in my favorite section, Dr. Seuss' books. I came across one I hadn't seen before called "My Book About Me By Me Myself". It was a really nice idea where the kid fills in the blanks with their name, age and details about themselves. It asks like how many teeth you have, how big your feet are -and then you trace your foot. I came across a page when it talks about the hair; the length of it, what color is it etc. Anyway, all the pictures they give you that you can choose from are all smiling except the very last one which has no hair, ie. bald. The picture of the bald kid has a very sad face expression. As soon as I saw that, I closed the book right away worried that Yousuf might see it. I literally held my tears back and steered clear from that section. I know Yousuf may have seen me getting excited about a book, in the beginning, so therefore pick it up and look through it. I was a little heartbroken, and to say the very least, upset.

SO, I decided to write a letter to the Dr. Seuss Foundation...if there was one. I did a little research and surprisingly, Dr. Seuss' wife does have a foundation. He actually died in 1991, and get this from cancer!! The book was published in 1969, more then 20 years before he died. All I am asking for is that whoever is in charge of his books reprint them with the bald little kid having a smiling face just as all the other kids. Of course, I have to ask in a Dr. Seuss fashion. So here is goes:

Beyond the Grinches, the Hortons and Who’s,
Came a page in a book that I wouldn’t choose.
Strolling in the book store I came across my favorite section,
I looked up and down, of the rack, of this Dr,’s collection.
There was a book I hadn’t seen before, I grabbed it right off the shelf,
It was called, “A Book About Me” By Me Myself!
I thought this would be nice for my son, age four,
I opened the book and began to read more.
It looked fun and exciting, another masterpiece of his,
As we have many of his books because of the whiz that he is!
Flipping the pages I came to page four,
And what to my surprise I dropped the book on the floor!
That book, “A book About Me” By Me Myself,
I put that book right back on the shelf!
There is a part of this page I wish I could go and delete,
For I’m afraid we don’t even see on Mulberry street!
A kid picks their hair color, length and their style,
But there is one little boy who hasn’t a smile.
All but one is smiling, and by this I am appalled,
All of the kids look happy except the one who is bald!

Usually getting another Dr. Suess book is a best buy,
I just left the book and started to cry.
My son who has cancer would be sad to know,
The boy who is sad has hair he can’t grow.
So I am asking the author or the one with authority,
To make one little sick boy their priority.
Just as the red, the purple and the long hair,
Please put a smile, on the one bald, and be fair!

Dr. Seuss Letter Number TWO

I’m wondering what happened to that kid on page four,
When the mailman came, did you open your door?

This is my second attempt in getting you a letter,
To make all the kids, with cancer, feel a little bit better.

Because not everyone has hair that they can go show,
But we believe they still smile as they did long ago.

Though a little bit sick and a little bit weak,
Kids who are sick can still grin cheek to cheek,

About this kid on page four, down the row and across,
Next to the green hair, and who has the hair loss,

That last little face with no hair and sad look,
Could you please take this picture right out of your book?

In the hospital we go, if you see where we’ve been,
Many bald kids and they each have a grin!

I love Dr. Seuss and don’t want to give a bad rating,
But me and my son just keep wondering and waiting.

So this letter number two, in my effort, I write,
To please change this expression to a look of delight!

We are pleased to announce that MuslimMatters.org has once again been nominated for a Brass Crescent Award - however this year we are up for both "Best Blog" and "Best Group Blog", masha'Allah!

JazakumAllah khair to all those who put the site forward during the nomination round. Please now visit the site to submit your votes. Polls close end of day Friday, November 27, 2009 - 9 pm (Fri) PST, 12 am (Sat) EST, 5 am (Sat) GMT.

Great news! The best ten days of the year are nearly here. It is expected that the month of Dhul-Hijjah may start tomorrow (18th November, 2009), insha'Allah. Here are some resources we have posted in the past that should help you to make the most of this blessed time.

First, a video from Huda TV, in which Yasir Qadhi gives more on these 10 days and what we should be doing on them:

Click here to view the embedded video.

Click here for the transcript of the video.

---

Second, a post titled: "On The First Day of Dhul-Hijjah, My True Love Gave To Me…"

Indeed, our true Love has given us the most precious of gifts... these first ten days of the month of Hajj. Will we not show gratitude and appreciation? Will we not pay heed to the words of our Messenger (sallallaahu 'alayhi wa sallam), when he advised us to increase in our worship of Allah subhaanahu wa ta'aala?

Let us seize the moment, let us recall the beautiful blessed days of Ramadhaan which passed us by only a few months ago, let us revive that spirit of emaan and 'ebaadah!

Click here to read the full post.

Sh. Mohammad Sulayman al-Ashqar, rahimahullah 1930-2009

Another great scholar has just past away, November 16, 2009 in Amman, Jordan

Sh. Mohammad Sulayman al-Ashqar, the author of “Zubdat at-Tafsir” the abridged version of Tafsir ash-Shawkani and the author of the Usool book “al-Waadih fee Usool al-Fiqh” among many other works of the sheikh rahmiahullah. He was the older brother of sh. Omar Sulayman al-Ashqar the author of the famous series on Aqeeda and articles of Imaan which was translated into English language and many other languages.

Sheikh Mohammad al-Ashqar was born the Burqa, near Nablus in Palestine back in the 1930s, he moved to Riyadh in the 1950s were he lived briefly and studied in the first institute was ever established for religious studies. He served as the librarian for “Dar al-Iftaa” The Office of Fatwa.

He then continued his studies in the Shari’ah College in Riyadh and became amongst the early graduates in 1956-7, then the first graduate to teach in the same college.

Among his teachers were sh. Mohammad al-Ameen ash-Shanqeeti the famous usooli (legal theorist) and Mufassir, and sh. Ibn Baz the late mufti of Saudi Arabia rahimahum Allah.

Sh. Al-Ashqar continued teaching in Riyadh until he moved to the University of Madinah in 1961 where he taught for two years before moving to Kuwait. In Kuwait the sheikh supervised the library of the ministry of Islamic affairs for twelve years while finishing his masters and Ph. D from al-Azhar university. His thesis was  in the field of Usool, the legal theory of Islamic law, and was titled “The actions of the Messenger of Allah and their legal authority in establishing the law”. His study was later published and now available in  Arabic language.

Sheikh al-Ashqar then joined the efforts in completing a very famous Encyclopedia of Fiqh, Islamic jurisprudence,  “al-Mawsoo’a al-Fiqhiyyah” sponsored by the ministry of Islamic affairs in Kuwait, a leading project to summarize and modernize the code of Islamic jurisprudence for easy access and quick reference to the different Fiqh issues according to different schools of thoughts.

He was a member of the Fatwa Counsel in Kuwait until the invasion of Kuwait in 1990. Sh. Al-Ashqar then moved to Amman, Jordan were he dedicated his time for research and writing until he passed away rahimahullah.

(summarized, edited and translated from his website www.alashqar.net)

I personally met the sheikh many times when he lived in Kuwait and after he moved to Amman, Jordan.

May Allah forgive him and raise his status in Jannah, and give us all patience for the loss of another icon of ilm and knowledge.

Inna lillah wa inna ilayhi rajioon.

Bismillah

Witnessing some of my kith and kin prepare for, and embark on Hajj this year, has brought back some very fond memories from the first and only Hajj I performed almost four years ago.

Photo Courtesy: bbc.co.uk

Hajj is indeed an incredible experience. It is as unpredictable as it is tasking, taking its toll on one's physical and emotional faculties, yet teaching valuable lessons. There were times I was really shocked, especially in situations that I could not have imagined becoming a part of, before starting my sacred Hajj journey to please Allah.

No number of Hajj preparatory lectures and literature-reading (albeit a necessary part of preparation for the journey, no one's doubting that) can prepare one for these tense or tasking situations. Ironically, they end up forming the very core of this journey, leaving you with memories that stay on over the years. That is why, it is extremely important to mind one's personal habits, behavior, character, social etiquette and actions during Hajj, while interacting with fellow Muslims.

1. Hand-washing the clothes of a couple of roommates in Madinah or Aziziah, if you're going to wash some of your own.
2. Rubbing the legs and feet of a roommate in Azizia who is severaly exhausted after his or her night-long worship and tawaaf in the Grand Mosque.
3. Not making a big deal about consistently losing  your shoes or having a painful cough throughout the Hajj journey.
4. Being shoved aside quite roughly with a piece of luggage on arriving in ones tent at Mina, as a sister runs for the best position in the tent - the one receving the best blast of air from the air conditioner louvres - and continuing to meet and greet her as if nothing happened.
5. Having a sister or brother (especially one older in age) ask you to fetch a second cup of tea for them, just as you are about to take your own first sip - even though they have seen you serve the whole tent-load of pilgrims their tea for the last half hour.
6. Doing nothing to change your place in the Mina tent, during the three-day stay, despite having two people, who snore loudly throughout the night, flanking you on either side.
7. Refusing to partake in the gossip that takes place in the shared accommodation in Makkah, Mina and Madinah, at the risk of being labeled rude.
8. Performing ablution with 5 other people at the same time, under the same tap, in Mina.
9. Being kind to the poor, bent, elderly woman in the overcrowded bathroom in Mina, who cannot wait in line like the rest due to genuine age issues, and decides to "go" right there on the open drain in the bathroom floor; who, as a result, is shouted at by sisters young enough to be her daughters (or even younger), who seem sure that their behavior towards her is justified by her actions.
10. Letting your sisters/brothers go first in the bathroom in Arafah, even though you know that'll leave you with a filthy toilet.
11. Getting off the bus as it leaves Arafah for Muzdalifah, to stay back to wait/look for those elderly people or lone women in your group who have not yet returned to the meeting point.
12. Helping form a circle of "satr" around a Muslim of the same gender, who is witnessing a severe allergic reaction, and needs to "go" amid the boulders on the road side (no time at all to look for a bathroom).
13. Helping an elderly person change into a clean new set of ihram sheets after an accident similar to the one in the previous point.
14. Delaying your Tawaaf Al-Ifaadah by a day because you happened to run into an elderly person with bloodshot eyes, who begs you to help them find their tent in Mina, from which they are lost for more than a day. Imagine - roaming around in the tented city of Mina for over a day alone, hopelessly lost because you can not read! Delaying your tawaaf to help a brother/sister out of their crisis - perhaps it might just earn a double reward!
15. Willingly volunteering to become the "Ameer" of a handful of elderly people in your group to take them for Tawaaf Al-Ifaadah and Sa'ee, event though you know it will take twice as long (or more) to get done with it this way.
16. Saving some water from your only remaining bottle for a fellow Muslim to be able to perform ablution before Fajr prayers in Muzdalifah.
17. Sharing your sleeping bag with your spouse so that a sister or brother who lost theirs can rest on yours during the night in Muzdalifah.
18. Placing your prayer rug sideways on the floor at Jeddah Airport Hajj Terminal so that someone can pray next to you on it, even if it means muddying your knees.

All of the above incidents really happened, either with me or with someone I knew, during my memorable Hajj trip back in January 2006. I ask Allah to grant those who are going for Hajj the fortitude, selflessness and patience to take care of fellow pilgrims on this sacred journey.

Note: Strict moderation of comments will continue to be employed in this issue. Any questions related to the content of this post should be posted on Imam Zaid's blog directly. (Article Cross-Posted from Imam Zaid's Blog)

Responding to the Fort Hood Tragedy

by Imam Zaid Shakir

This is my response to the Fort Hood tragedy and events both associated with it and ensuing from it. I begin by expressing my deepest condolences to the families of all of the dead and wounded. There is no legitimate reason for their deaths, just as I firmly believe there is no legitimate reason for the deaths of the hundreds of thousands of Iraqi and Afghani civilians who have perished as a result of those two conflicts. Even though I disagree with the continued prosecution of those wars, and even though I believe that the US war machine is the single greatest threat to world peace, I must commend the top military brass at Fort Hood, and President Obama for encouraging restraint and for refusing to attribute the crime allegedly perpetrated by Major Nidal Malik Hasan to Islam. We pray that God bless us to see peace and sanity prevail during these tense times.

Introduction

One of the greatest foundations of Islam is truth. One of the ninety-nine names of God is al-Haqq (the Truth) It is unfair to distort the truth, to present falsehood as fact, or to present half-truths as definitive declarations. Truth, along with Goodness and Beauty are the three great transcendental realities that Islam and all other religions strive to aid us towards both realizing and actualizing in our lives. In the Arabic/Islamic lexicon these are known as al-Haqq (the Truth), al-Ihsan (Goodness), and al-Jamaal (Beauty).

Concerning the truth, our Prophet, peace and blessings upon him, taught us to pray, Allahumma Arinal Haqqa Haqqan wa Zurqnat Tiba’ahu, “O God! Show us the truth as truth and bless us to follow it.” The Qur’an presents the truth as a powerful, self-evident reality that is distinguishable from falsehood without any need for extraneous clarification (2:256). The mere presence of the truth is enough to dispel the clouds of darkness and falsehood (17:81). Therefore, a great objective of our religion is discovering and then following the truth.

One of the unfortunate consequences of tragic and highly emotive events like the shootings that recently occurred at Fort Hood, Texas, is that such events are used to advance agendas that by their very nature make a mockery of the truth. This event is no exception. There are those who seek to use this event to portray the Muslim community in this country as an inherent menace whose very existence has to be challenged. Traveling the length and breath of this country in the service of that community, I know this is not the truth. The Muslim community in this country is a peace-loving, law-abiding community that has in ways great and small advanced the general welfare of this nation and its citizenry. To present it otherwise is a blatant lie.

Like any other community that has a fairly large percentage of immigrants among it members, the Muslim community does have those elements, especially older members or those newly arrived from the Muslim world whose strongest sentiments, emotional and cultural attachments may be towards the lands they have come from than to the country they find themselves in. This is true for many members of most immigrant populations. However, generally speaking, such attachments are not found among Muslims born and raised here, nor do they translate into animosity towards or a desire to do harm to this country.

Saying that is not to deny the existence of Muslims who may be agitated by the injustices and inequities they find in American foreign policy, or the increasingly prejudicial or even racist attitudes being advanced by some parties towards America’s Muslims. Among them is a small minority whose anger and frustration may render them vulnerable to the appeal of demagogues who would attempt to exploit their emotions to advance a nefarious agenda, or a number of factors may converge in their lives pushing them towards acts of violence against their fellow citizens. This might prove to be the case for Major Nidal Malik Hasan, who has been identified as the shooter at Fort Hood, and a few other random individuals. However, it is not and never will be anything that can even begin to approach the norm in our community.

There are those who will argue that the problem is those random “few” Muslims who may snap at any time. That is certainly a problem. However, if the recent history of this country is any indication, those few have been less in number and responsible for far less carnage than the “few” from the non-Muslim population, the postal workers, high school or university students, or the random individuals who have snapped and gone on to wreak havoc in our society.One of the great tragedies in this situation is to view the crime Major Hasan is being accused of as a specifically Muslim problem. It is a human problem and if it approached as such perhaps we can learn something from it that will help us to get to the roots of the violent outbursts that are becoming increasingly widespread in our society.

We can debate the issue of violence at large in our society and we can debate the issue of “Muslims” violence. What is unequivocally true about the latter, to the extent that it does exist, is that attacks against the lives or property of American citizens in this country have nothing to do with Islam. There are no teachings from the normative corpus of Muslim political writings that allow a Muslim to violate the security of the public square, to endanger the lives of the general public, to attack non-combatant civilians, even in a battlefield situation, or to aggress against soldiers who are not in a battlefield. This is especially true where Muslims have entered into an explicit or implicit covenant of protection from non-Muslim political authorities and constitute a distinct minority in a particular land.

Much of the balance of this article will be dedicated to presenting Islamic teachings that substantiate what I have mentioned above concerning the duties of Muslims to protect the public square in a non-Muslim land they may find themselves in, and those teachings that warn against foolhardy, ill-conceived attacks that only bring harm and hardship to innocent, unsuspecting people, Muslims among them.

My argument is a direct refutation of Muslims who seek to distort Islamic teachings to motivate ignorant Muslims to undertake ill-advised and unsanctioned actions against the citizenry of this country. It also restates my position on this issue. [1]

No Room for Vigilante Treachery in the Divine Law

In his expansive work, al-Jihad wa’l Qital fi al-Siyasa al-Shar’iyya (Sanctioned Warfare and Fighting in the Divine Law) Muhammad Khayr Haykal mentions, concerning the implications accruing from an oath of protection: [2]

The cessation of hostilities that is mentioned here might be a consequence of an oath of protection given by non-Muslims to Muslims, or a consequence of an oath of protection given by Muslims to non-Muslims. In both cases, it obligates a cessation of hostilities against the members of the opposing community who might technically be at war with the Muslims. [This is so] whether the Muslims have granted the oath of protection or it has been granted to them. [3]

Haykal continues:

It is not permissible for Muslims who have been granted an oath of protection from members of other communities to launch into fighting them, because this is treachery. [4]

Two concepts are critical in what Haykal mentions here, one is the idea of treachery, and the other is the idea of reciprocity. Islam is predicated on honorable behavior. It is the height of dishonor to violate the trust that is extended to a person given the right to move about freely in a particular land based on the assumption that that person has accepted the responsibility to protect and preserve public order in that land and the lives and property of its people.

In his commentary on al-Mughni, one of the definitive compendiums of Islamic law according to the Hanbali rite, Imam al-Maqdisi mentions in this regard, “If an oath of protection is given to a non-Muslim population, it is forbidden to fight them, usurp their wealth, or to expose them to any harm.” [5] Imam al-Shafi’i clarifies that this includes Muslims who have entered into a non-Muslim land. He states, “If a group of Muslims enter the land of non-Muslims with an oath of protection, the others are safe from them […] they [the Muslims] have no right to oppress or betray them.” [6]

It should be clear that a Muslim is not allowed to transgress against non-Muslims as long as he or she resides in their lands under their protection. Any aggression from their quarter is unsanctioned treachery. If they feel they can no longer accept the perceived or real abuses or injustices of the host people then they are obliged to leave that land if remaining there would push them into acts of violence or aggression against the host community.

The idea of reciprocity is critical in this particular area of inquiry. All of our major legal texts discuss this idea. It is the idea that the responsibilities expected of non-Muslims minorities in Muslim lands are incumbent on Muslims in non-Muslim lands. Hence, just as it would be unacceptable for a non-Muslim residing in a Muslim land to attack the people of that land, civilian or military, it is unacceptable for a Muslim residing in a non-Muslim land to engage in similar acts. This is an undeniable principle in our law. Hence, respecting it is not a stratagem or a convenient contingency; it is upholding an inviolable principle.

It is also well-known amongst Muslim scholars that it is prohibited to undertake any acts that will result in widespread harm returning to Muslims. This is based on the prophetic Hadith, “There is no initiating or reciprocating harm.” [7] This Hadith has given rise to the legal maxim, “Harm is to be removed.” Hence, any action that is likely to result in widespread harm to Muslims is unsanctioned and necessarily removed.

In the current political climate in America where the demonizing of Muslims has evolved into an industry, where rules of civility and the rejection of any meaningful anti-defamation statutes allow for indiscriminate calls to murder Muslims on public airwaves; where Mosques and other Muslim organizations are infiltrated by agent provocateurs who are encouraging Muslims to engage in acts that could potentially unleash waves of anti-Muslim venom, it is clear to anyone with a modicum of intellect that attacks such as the one occurring at Fort Hood have no Islamic sanction, neither in principle nor from a tactical point of view.

Such attacks only give credence to those foul elements who desire to justify ongoing wars against Muslim populations. There are those in the Muslim world who think that by calling for such attacks they can draw America into deeper involvements in places such as Iraq or Afghanistan which will then become America’s Vietnam. Little do they realize that there are fanatical elements in these western lands that use such attacks to argue for a full-blown assault on Muslim lands as opposed to the current limited engagement. Some of those calls are for nuclear attacks, and their advocates would not be bothered seeing the number of dead Iraqis resulting from our involvement in that country growing from the currently lamentable number of over one million to five or six million.

Little do those Muslims realize that they are encouraging elements that would bomb Afghan towns and villages with the same insane impunity that was visited upon places like Tokyo, Dresden, Hamburg of Berlin during World War II; for they are arguing that Islam, like fascism, poses an existentialist threat to America and western civilization. One of the things giving any credence to their perverse arguments and turning a hesitate public towards their camp are belligerent actions they hope can be attributed to Muslims. We should neither contribute to such actions in deed nor should we applaud them.

Ibn Juzayy mentions in Qawanin al-Ahkam al-Shar’iyya:

If the Muslims know that they will be slaughtered in wholesale fashion it is fitting that they abandon fighting. If they know that they will be slaughtered and that their losses will do little to alter the strategic balance vis-à-vis the enemy forces, it is absolutely obligatory that they abandon any encounter. [8]

Any Muslim who thinks that an unsanctioned act of violence he may undertake in this country is going to alter the strategic balance is grandly deluded or inexcusably ignorant. His undertaking any violent act in this country is additionally forbidden because he is likely going to be killed, gravely injured, or captured in the encounter. Imam al-Shawkani mentions in al-Sayl al-Jarrar, “It is well-known legal reasoning that one who strikes out [against an enemy] knowing beforehand that he will be killed, captured or vanquished, has hurled himself to destruction.” [9] Imam al-Shawkani goes on to explain that such an act is forbidden based on the Qur’anic verse, Do not hurl yourself to destruction with your own hands. (2:195) [10] The discouragement of foolhardy acts of desperation based on this verse, is also made by Ibn ‘Abideen in his commentary on al-Durr al-Mukhtar. [11]

There is another salient point that we must mention in this context. No one, even in a Muslim land, has the right to undertake violent acts, even against a recognized enemy when the political authorities of that land determine that those acts will incur harm to Muslims [or other innocent people]. Dr. Haykal elaborates on this point at length:

The lawful authorities in a land possess the right, and this right is similarly conferred by valid legislative principles, to absolutely prevent any method, or any organization whose very nature would result in consequences that would expose the Muslims to grave danger and harm. Therefore, when the legislative authorities perceive that something that may originally be permissible has consequences that involve any degree of harm, it is their responsibility to prevent that harm. Rather, it is incumbent on them to prevent it. This is accomplished by preventing individuals from arming themselves and preventing them from forming armed militias that are independent of the standing army. Indeed, the divine law has given the authorities a number of legislative principles to use in order to cut off any path where the winds of harm may blow from. [12]

If this is the case for a Muslim country, what is the permissibility for vigilante acts and underground militias in a non-Muslim land where Muslims are forbidden to threaten public order or to independently implement any Islamic teachings related to strategic affairs?

Finally, as implied above, Muslim leaders have the responsibility to protect the faithful from foolhardy acts that will lead to unnecessary lose of life, and to warn them again individuals who would lead them towards such acts. For this reason, ‘Umar bin al-Khattab, warned against reckless commanders who would expose the faithful to unnecessary hardship. This led to him advising his governors, “Do not appoint al-Bara’ ibn Malik over any Muslim army.” [13]

This warning was issued owing to al-Bara’s known recklessness and his ill-consideration of the consequences of his actions for his troops. It is a shame that there are Muslims who have no connection with this country yet are recklessly and insensitively endorsing actions that endanger innocent Muslims and non-Muslims alike.  They are not on the ground in this country and are therefore not attuned to the nature of the struggles and vulnerabilities of our community.

Conclusion

So what are the Muslims of this country to do in the aftermath of the tragedy at Fort Hood? We have to do the good things we were doing before it occurred. Indeed, we need to increase that good. Our civil rights can be assailed, we can be denied equal protection under the law, our lawful and law-abiding organizations can be closed down, but no one can take our dignity from us, no one can prevent us from being decent neighbors, honest workers, dedicated students, faithful citizens, and pious believers. Furthermore, no one can prevent us from engaging in a heroic struggle to secure our God-given and constitutionally-mandated rights, and from working for the creation of the kinds of policies that will prevent the current bloodletting that is occurring in some Muslim lands with the active complicity of our country’s military and security apparatuses.

Certainly, the heightened levels of hate speech, the whispers of a coming backlash, and the elected officials who have gone on record promising to do nothing to mitigate such a backlash are all unsettling. However, if we preserve and remain ever mindful of the wise commandments that are available to guide our steps, we should rest assured that God will not abandon us. He states in the Qur’an, You will surely be tested in your property and your persons. And you will hear from [some of] those given the Scripture before you, and from the idolaters much abuse. If you patiently persevere, and remain mindful of God, surely this is a manifestation of prophetic resolution. (3:186)

So brothers and sisters, at this time when very powerful and well-financed interests are rallying against us; at this time when we can entertain no real hope of meaningful support from any Muslim country, we have to redouble our dependence on God; we have to live for Him and seek our strength through him. Whoever remains mindful of Allah, He makes for him a way out, He bestows His sustenance upon him from directions he could never imagine, and one who places his trust in God finds that He suffices him… (65:2-3) This is the way of the Prophets, peace upon them. Let it be our way.

Imam Zaid Shakir 11/11/09

Notes:

[1] My position on a number of controversial issues has been stated at length, among other places in my book, Scattered Pictures: Reflections of an American Muslim, published in 2005 by the Zaytuna Institute, and a 4-CD set entitled, Looking Back to Look Ahead, produced by Zaytuna Institute in 2006.
[2] In the modern context, such an oath of protection may result from the acceptance of citizenship, residency permits, visas issued for tourism, study or work, and other well-known means.
[3] Muhammad Khayr Haykal, al-Jihad wa’l Qital fi al-Siyasa al-Shar’iyya (Beirut: Dar Ibn Hazm, 1417/1996), 3:1499
[4] Haykal, 3:1502
[5] Imam Ibn ‘Abd al-Rahman ibn Muhammad ibn Qudamah al-Maqdisi, al-Sharh al-Kabir ‘ala Matn al-Muqni’ (Beirut: Dar al-Kitab al-‘Arabi, 1372/1972), 10:555
[6] Imam Muhammad ibn Idris al-Shafi’i, Kitab al-Umm (Beirut: Dar al-Ma’rifa, nd), 4:248
[7] Ibn Majah, no. 2341
[8] Muhammad ibn Ahmad ibn Juzayy al-Kalbi, Qawanin al-Ahkam al-Shar’iyya (Beirut: Dar al-‘Ilm li’l Malayin, 1374/1974), p. 165
[9] Imam Muhammad ibn ‘Ali al-Shawkani, al-Sayl al-Jarrar (Beirut: Dar al-Kutub al-‘Ilmiyya, 1405/1985), 4:519
[10]There are those who argue that the correct interpretation of this verse is the opposite of what is implied here. Namely, it was encouraging those who stayed away from a battle in order to mind their crops and cattle to go forth to the fray lest they be destroyed by the advancing enemy forces. However, Imam al-Shawkani and others argue that the meaning is contingent on the situation. While that meaning may be the one applicable to the occasion of the verse’s revelation, to argue that the verse is discouraging involvement in foolhardy acts of desperation is also operative. This is so based on the interpretive principle, العبرة لعموم اللفظ لا لخصوص السبب al-‘Ibra li ‘Umum al-Lafdh, la li Khusus al-Sabab (The applicability of a verse is based on the generality of its wording not the specificity of its revelation).
[11] See Imam Ibn ‘Abideen, Radd al-Muhtar ‘ala al-Durr al-Mukhtar (Cairo: Matba’ Khidaywi Isma’il, 1286), 3:337
[12] Haykal, 2:1008
[13] Imam Muhammad ibn Ahmad al-Sarkhasi, Sharh al-Siyar al-Kabir (Cairo: Jami’ al-Makhtutat Jami’ al-Duwal al-‘Arabiyya, 1372/1972), 1:62

Posted by J.Hashmi

Just found this video interesting:

Click here to view the embedded video.

"Of the People of the Book (Jews and Christians) are a portion that stand for the right; they rehearse the signs of God all night long and then prostrate themselves in adoration. They believe in God and the Last Day; they enjoin what is right and forbid what is wrong; and they hasten to do good works; they are in the ranks of the righteous." (Quran, 3:113-114)

Discuss.