Time is more than money; it is directly related to our next life

Living in Western capitalistic so-called democracies, such as in America, is indeed a challenge to any Muslim who is concerned about the Akhirah (next life and his skin on the Day of Judgment). This is because we are constantly pushed by these societies to run after our livelihood, to not remember our creation and Creator, to spend our life in sport in play, and to worry about the trivial and neglect the serious issues. Many people we know, both Muslim and non-Muslim, work more than one job and certainly almost everyone is working overtime. Many of us do this not in order to own a large house or a fancy car, but simply to meet ends meat—to survive. It is ironic in a land of opportunity we are working more, but not getting richer, just maintaining ourselves. The rich in fact are the only ones who get richer. If work does not distract us from what is important—the next life—then sport and play in the “free world” certainly will get us. The society we life in is full of distractions—probably none bigger than the television programming we are constantly bombarded with. Whether it is the sporting events or sit-coms, our TVs are filled with trivial idle programming. The American culture is full of time wasting hobbies that produce no positive change in spiritual or even material lives. People spend millions of dollars to pacify their sense of worthlessness ,boredom, poverty, and many other social problems. When life has become too stressful or mundane, we have been taught to spend our time in self-pleasure and just to forget about our realities. This is reflected in our conversations with co-workers, fellow students, friends, and even family. The topics we hear being discussed usually are geared around something trivial and fruitless—or what some call lighthearted or free-spirited. This is all in spite of conditions in our communities that are deplorable. The lack of good jobs, the infection of liquor stores and crack houses, the systematic oppressive racial segregation are issues people should be concerned about—and thus should take serious. Being serious about serious issues, life, death, hell fire or bliss deserves our seriousness, and I would say this should be an attribute of any serious Muslim. Allah says in Al-Qari'ah (The Striking Hour):

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

الْقَارِعَةُ {1}

[101:1] The terrible calamity!

مَا الْقَارِعَةُ {2}

[Shakir 101:2] What is the terrible calamity!

وَمَا أَدْرَاكَ مَا الْقَارِعَةُ {3}

[101:3] And what will make you comprehend what the terrible calamity is?

يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ الْمَبْثُوثِ {4}

[101:4] The day on which men shall be as scattered moths,

وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ {5}

[101:5] And the mountains shall be as loosened wool.

فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ {6}

[101:6] Then as for him whose measure of good deeds is heavy,

فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ {7}

[101:7] He shall live a pleasant life.

وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ {8}

[101:8] And as for him whose measure of good deeds is light,

فَأُمُّهُ هَاوِيَةٌ {9}

[101:9] His abode shall be the abyss.

وَمَا أَدْرَاكَ مَا هِيَهْ {10}

[101:10] And what will make you know what it is?

نَارٌ حَامِيَةٌ {11}

[101:11] A burning fire.

This Surah should make us cry and push us to be aware of the conflict that we face in America to hold on to our Deen. We do not hate Americans who are programmed and socialized to be this way. We do hate how the capitalists have profited in taking humanity away from their Rabb or Lord and towards the Narr, including us as Muslims. We unfortunately live in a society that in many ways is opposite to our values as Muslims. However, this is what the western media and culture pushes its inhabitants towards on a daily basis. It diverts us from what is the objective of this life. It steals our spirituality, or connection with what our Creator wants from us. The western corporations push this on us in order to make a profit and in order to keep its citizens asleep. The challenge for us is to turn away from that which diverts us and toward that which Allah has prescribed as good, which is living in an Islaamic system that is consistent with our values. We can only do this by following all what He (suhabanwa’ala) has told us to do in the Qur’an. We should never ignore the Fardh or obligatory in Islaam for the trivial; for the price is a serve one, which we pray no Muslim will every have to face—including ourselves. Dear Muslims, there are many good deed to be done in these times to avoid the wrath of Allah, such as standing up for Islaam, working to We can start by taking our creation, The Creator, and his deen and the condition of our Ummah serious. Will not we take heed, turn our faces toward Allah, and submit, as we should?

The Empire meets Islam

يُرِيدُونَ أَن يُطْفِؤُواْ نُورَ اللّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللّهُ

إِلاَّ أَن يُتِمَّ نُورَهُ وَلَوْ

كَرِهَ الْكَافِرُونَ (9:32)

Fain would they extinguish Allah's light with their mouths, but Allah will not
allow

but that His light should be perfected, even though the Unbelievers may detest (it). (9:32)

After the cold war, the U.S. sought to maintain its status as a superpower by using military might and pre-emptive methods to prevent any power from arising to challenge its global dominance. The events of September 11, 2001 gave the U.S. justification to use such methods (Harris 2006). Harris states in a paper entitled “The Military/Industrial Complex in the Conflict for Power:”

In such a Hobbesian world the U.S. must achieve military preeminence to protect its strategic interests, and therefore the institutional structure for power becomes the MIC. But this alliance needs a broader popular base to consolidate as a ruling political bloc and so the fear of terrorism, patriotic narratives and national chauvinism are sued to create widespread internal support for their policies. (Harris 2006:14).

What is alarming is that in the published papers of the think thank Project for the American Century, is a statement that the U.S. needed a new “Pearl Harbor” or a “catalytic” event to carry out a new aggressive policy of pre-emption. The conspiracy theorists have postulated that the U.S. created and used the events of September 11, 2001 for their own “self interest.” Whether or not we believe this, September 11, 2001 was the event needed for the neoconservative hegemonic agenda.

“The grand strategy of permanent war signals the beginning of the end of American power” (Pieterse (2004:159). The world is not the same. Today people are more aware of global issues and more connected to one another, this includes Nations as well. Additionally, nationalism, especially within a multi ethnic, religious, and multi-racial country as the U.S., can be sustained to fight a war for years. How long can the fear tool be invoked to scare the American people into surrendering their rights, money, and lives for the benefit of the military industrial complex? Another huge obstacle for U.S. imperialism is the ideological conflict that it has with Islam. Many of the problems that the U.S. has with Islam are foundational. For example, the relationship between men and women in society, the selling or using of alcohol, or the taking of interest loans are all restricted things in Islam. However, all of these things are naturally accepted and practiced in West. What markets can be opened up in the Muslim world that would please trans-national capitalists? How can an age old religion with many practices contradictory to western practices be dealt with? If the U.S. is not fighting a state, but rather fighting a potential “radicalized” Muslim, how can a “potential” be defeated?

Is the potential of being Muslim a bad thing in America?

Is the potential of being Muslim a bad thing in America?

Carly Fiorina, the CEO of Hewlett-Packard, 26 September 2001.

"...I'll end by telling a story. There was once a civilization that was the greatest
in the world.

It was able to create a continental super-state that stretched from ocean to
ocean, and from northern climes to tropics and deserts. Within its dominion
lived hundreds of millions of people, of different creeds and ethnic origins.

One of its languages became the universal language of much of the world, the
bridge between the peoples of a hundred lands. Its armies were made up of
people of many nationalities, and its military protection allowed a degree of
peace and prosperity that had never been known. The reach of this civilization's
commerce extended from Latin America to China, and everywhere in between.
And this civilization was driven more than anything, by invention.

Its architects designed buildings that defied gravity. Its mathematicians created the
algebra and algorithms that would enable the building of computers, and the
creation of encryption. Its doctors examined the human body, and found new
cures for disease. Its astronomers looked into the heavens, named the stars, and
paved the way for space travel and exploration.

Its writers created thousands of stories. Stories of courage, romance and magic.
Its poets wrote of love, when others before them were too steeped in fear to think
of such things.

When other nations were afraid of ideas, this civilization thrived on them, and
kept them alive. When censors threatened to wipe out knowledge from past
civilizations, this civilization kept the knowledge alive, and passed it on to
others.

While modern Western civilization shares many of these traits, the civilization
I'm talking about was the Islamic world from the year 800 to 1600, which
included the Ottoman Empire and the courts of Baghdad, Damascus and Cairo,
and enlightened rulers like Suleiman the Magnificent.

Although we are often unaware of our indebtedness to this other civilization,
its gifts are very much a part of our heritage. The technology industry would not
exist without the contributions of Arab mathematicians. Sufi poet-philosophers like
Rumi challenged our notions of self and truth. Leaders like Suleiman
contributed to our notions of tolerance and civic leadership.

And perhaps we can learn a lesson from his example: It was leadership based
on meritocracy, not inheritance. It was leadership that harnessed the full
capabilities of a very diverse population-that included Christianity, Islamic,
and Jewish traditions.

This kind of enlightened leadership - leadership that nurtured culture,
sustainability, diversity and courage - led to 800 years of invention and
prosperity..."

Carly Fiorina, the CEO of Hewlett-Packard, 26 September 2001.

How Tafseer is Performed?

How Tafseer is Performed?
Imam Ibn Taymiyyah
An Introduction to the Principles of Tafseer

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If you ask what is the best method of tafseer, the answer is that the best way is to explain the Qur’aan through the Qur’aan. For, what the Qur’aan alludes to at one place is explained at the other, and what it says in brief on one occasion is elaborated upon at the other. But if this does not help you, you should turn to the sunnah, because the sunnah explains and elucidates the Qur’aan. Imaam Abu `Abd Allaah Muhammad ibn Idrees al-Shaafi`ee has said: "All that the Prophet, peace be upon him, has said is what he has derived from the Qur’aan." Allaah has said:

"We have sent down to you the book in truth that you may judge between men, as Allaah guides you; so don’t be an advocate for those who betray their trust." [al-Qur’aan, 4:105]

"We have sent down to you the message that you may explain clearly to people what has been sent to them, and that they think over it." [16:44]

"We sent down the Book to you for the express purpose that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe." [16:64]

This is why the Prophet (sallallaahu `alayhi wa sallam) said: "Know that I have been given the Qur’aan and something like it" [Ahmad, Musnad, Vol. IV 131; Abu Dawood, Sunan, Sunnah, 5], namely the Sunnah. In fact, the Sunnah, too has been given to him through wahy as the Qur’aan, except that it has not been recited to him as the Qur’aan. Imaam al-Shaafi`ee and other scholars have advanced a number of arguments in support of this point; but this is not the place to quote them. [For discussion see al-Shaafi`ee, al-Risaalah]

In order to understand the Qur’aan, you should first look to the Qur’aan itself. If that does not help, then turn to the Sunnah. The Prophet (sallallaahu `alayhi wa sallam) sent Mu`aadh (radiyallaahu `anhu) to Yemen and asked him: "How will you judge the cases (that come to you)?" He replied: "I will judge according to the Book of Allaah". "But if you do not get anything there, what will you do?", the Prophet (sallallaahu `alayhi wa sallam) asked. He said: "I will refer to the sunnah of the Prophet (sallallaahu `alayhi wa sallam)". "But if you do not get it even there, what will you do?", the Prophet (sallallaahu `alayhi wa sallam) asked again. He replied: "I will exercise my judgment." Hearing this the Prophet (sallallaahu `alayhi wa sallam) patted Mu`aadh (radiyallaahu `anhu) on the shoulder and said: "Praise be to Allaah who has guided the Messenger of His Messenger to what pleases His Messenger." This hadeeth has been reported in the Musnad and Sunan collections of hadeeth with a good isnaad. [Ahmad, Musnad V:230, 236, 242; al-Daarimee, Sunan, Muqaddimah, 30; al-Tirmidhee, Sunan, Ahkaam, 3; Abu Dawood, Sunan, Adhiyah, 11.]

When you do not get any help from the Qur’aan or the Sunnah, turn to the words of the companions. For they know the Qur'’an better: they have witnessed its revelation, and passed through the situations in which it was revealed: and know it and understand it fully. This is particularly true of the scholars and leaders such as the four righteous caliphs and `Abdullaah ibn Mas`ood. Imaam Abu Ja`far Muhammad ibn Jareer al-Tabaree reports: Abu Kurayb narrated to us, saying: Jaabir ibn Nooh informed us that: al-A`mash informed us from Abu Duhaa: from Masrooq that `Abdullaah ibn Mas`ood said: "By the one besides whom there none having the right to be worshipped, there is no verse in the Qur’aan about which I do not know in whose case and at what place was it revealed. If I were aware that anyone knew the Qur’aan more than me, and I could reach him, I would certainly have gone to see him." [Ibn al-Atheer, Jaami` al-Usool fee Ahaadeeth ar-Rasool, 1392/1972, Vol. IX p. 48.] Al-A`mash has also reported through Abu Waa`il that ibn Mas`ood said: "When anyone of us learned ten verses of the Qur’aan, he did not proceed further unless he had known what they meant and what action they demanded."

Another great scholar is `Abdullaah ibn `Abbaas (radiyallaahu `anhumaa), the nephew of the Prophet (sallallaahu `alayhi wa sallam) and the commentator of the Qur’aan. He attained that stature in virtue of the Prophet’s prayer: "O Allaah! Give him knowledge of Islaam and teach him the meaning of the Qur’aan." [Ahmad, Musnad, Vol. 1: 266, 314, 328, 335]. Muhammad ibn Bashshaar narrated to us, that Wakee` informed us, that Sufyaan informed us from al-A`mash: from Musim (ibn Sabeeh Abee Duhaa) from Masrooq: that `Abdullaah ibn Mas`ood (radiyallaahu `anhumaa) said: "What a good interpreter of the Qur’aan Ibn `Abbaas is!" Ibn Jareer has also reported this hadeeth through Yahyaa ibn Dawood, from Ishaaq al-Azraq, from Sufyaan, from al-A`mash, from Muslim ibn Sabeeh Abee Duhaa, from al-Masrooq with slightly different words: "What a good interpreter Ibn `Abbaas is of the Qur’aan!" He has also reported the same words through Bundar, from Ja`far ibn `Awn from al-A`mash. These words are, therefore, the actual words of Ibn Mas`ood (radiyallahau `anhumaa) which he said about Ibn `Abbaas (radiyallaahu `anhumaa). Ibn Mas`ood (radiyallaahu `anhumaa) died, most probably, in 33 A.H. Ibn `Abbaas (radiyallaahu `anhumaa) lived for thirty six years after him, and added a lot to the treasury of Islaamic knowledge.

Al-A`mash quotes from Abu Waa`il that Ibn `Abbaas (radiyallaahu `anhumaa) was appointed leader of the Hajj by `Alee (radiyallaahu `anhu); he delivered a sermon and read from Soorah al-Baqarah, or Soorah al-Noor according to another report, and explained it in such a way that had the Romans, Turks and the Dalamites heard it, they would have embraced Islaam. This is the reason why most of what Ismaa`eel ibn `Abd al-Rahmaan Suddee has written in tafseer consists of the explanations of these two scholars: Ibn Mas`ood and Ibn `Abbaas (radiyallaahu `anhum).

Tawbah

Tawbah

Allah (subhanahu wa'tala) says in the Quran in the translation of the meaning "O ye who believe! Turn to Allah with sincere repentance: In the hope that your Lord will remove from you your ills and admit you to Gardens beneath which Rivers flow,- the Day that Allah will not permit to be humiliated the Prophet and those who believe with him. Their Light will run forward before them and by their right hands, while they say, "Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things." [At-Tahreem:8]


The muffasireen explaining this ayah refer to Umar bin Khattab who was asked to explain sincere repentance. He replied :It means to repent from sins and never to return to repeating the sins.


When the ulama delved into the subject of tawba, they explained that seeking repentance is a must for every Muslim and he should be sincere in nature.


Imam Nawawi clarified the notion of sincerity; He said: Tawba is a must for every Muslim, If Tawba involves the rights of Allah and does not involve the rights of other human beings, then it has three conditions:


1.To stop the sin immediately
2.To feel bad about what has transpired
3.To be determined not to repeat it again


If one lacks any one of these three conditions, the tawba would not be valid. These three conditions reflect the essence of sincerity. In many ayah Allah describes the people who turn towards him and later on turn away. Allah, for example says in Surah Ankaboot :When they ride on a ship, they implore GOD, devoting their prayers to Him. But as soon as He saves them to the shore, they ascribe partners to Allah


This verse is an example of those are insincere in obeying Allah. Nawawi goes on to explain that if a sin involves the rights of other people (like not paying debt, slander...etc), then a fourth condition should be added to make it valid. That is, the right of the other person should be fulfilled and his forgiveness must be attained, then the tawba is accepted by Allah swt. For example, if someone commits slander he should seek forgiveness of the person he has slandered and attain it. Only then Allah swt will accept his repentance.


Time also plays a role in repenting. Allah swt says in Suran Nisa verse 18 : "And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent;" nor of those who die while they are disbelievers. For them We have prepared a painful torment."


When the rooh reaches the dying person's throat, tawba is not accepted. Thus tawba should be sought well before this. Another time constraint for valid tawba is that it should be sought prior to the day of judgement. Abu Hurairah narrated: Prophet (saw) has declared that Allah will continue to accept the repentance of his creatures until the sun rises from the West (narrated Muslim)


The 'sun rising from the West' is an indication of the day of judgement. The crimes which has a specific punishment in this life, for example, cutting the hand of the thief, the tawba does not replace the punishment. The punishment must be implemented whether the individual gets tawba or not. Thus the thief's hands must be cut and his tawba is not a replacement for the penalty. However, in the absence of the Islamic state, since no one has the right to implement the punishment except the Khalifah, the crime is between the sinner and Allah. Although these conditions have been made clear, we often fail to realise the sphere in which tawba exist. Today tawba is perceived as being related to sins committed by the individual purely within the individual sphere without any connection related to situation of the society. However, Islam does not confine itself to the individual. It has legislations pertaining to society, individuals and relations with other societies because Islam defines the structure of the society and the world, we must not view Islam from a narrow perspective solely. One example to show our lack of this wide perspective is seen by the dominance of man-made systems prevalent all over the world, notions such as democracy in which man legislates, and obedience is given to man made laws. All of these are shirk because in Islam Allah legislates and we follow his laws. Shirk, as we know, is one of the sins not forgiven by Allah swt. Muslims, however, do not see any conflict in leaving societal aspects of Islam and utlising a kufr system. The misery of the ummah, the stranglehold of nationalism that divide us, the dominance of kufr are problems for which we are responsible for because we are not changing them. There are many other things that we are obliged to perform and other things which are prohibited from performing. Many of us fail to realise the establishing of the khilafah - a structure that solves all these problems - is an obligation. Which means it is an obligation equivalent to praying and fasting like we do in the Ramadhan. And therefore, if we neglect the work to establish the Islamic system, we will be sinning and we will be punished by Allah swt. For every land rule by kufr we are responsible. For every slaughtered Muslim we are responsible. For every occupied land, for every day Islam is not implemented, for every moment the socio-economic systems of Islam are absent and for every breath we take without the existence of the Islamic state, we are sinful.


We should obey Allah and seek tawba for our neglect in performing the obligations and abstain from haraam. We must remember that to seek sincere tawba requires us to perform the obligations and leave the haraam (e.g calling for democracy and freedom) immediately. Let us remember that Allah is Ar-Rahman Raheem i.e. the one who forgives.