Islam's Green

more wars

Drought and famine will continue to be used as pretexts to push genetically modified seeds, driving farmers further into debt. And, in the name of “national security,” we will intervene in foreign conflicts over water, oil, and arable land, or start those conflicts ourselves. In short our culture will do what it is already doing, only with more brutality and barbarism, because that is what our system is built to do.

This Changes Everything: Capitalism vs. the Climate
by Naomi Klein

 

Wipe out!

The World Bank also warned when it released its report that “we’re on track for a 4°C warmer world [by century’s end] marked by extreme heat waves, declining global food stocks, loss of ecosystems and biodiversity, and life-threatening sea level rise.” And the report cautioned that, “there is also no certainty that adaptation to a 4°C world is possible.”

This Changes Everything: Capitalism vs. the Climate by Naomi Klein

OK please think what  “there is also no certainty that adaptation to a 4°C world is possible” means.

Simply put, life systems as we know them could collapse catastrophically. That equals starvation. That equals mass deaths. Most probably would not even be caused by actual famine. More people would die from war and conflict. If this happens on a massive enough scale people will migrate in vast numbers to parts of the world where they think they will be able to survive. The developed world is delusional and needs to study history if it thinks it can some how ring fence itself in. The world as we know will end.

Islam is Green :)

 

 

 

World leaders don't care about us or the planet...

Throughout the summit, this young man had been the picture of confidence and composure, briefing dozens of journalists a day on what had gone on during each round of negotiations and what the various emission targets meant in the real world. Despite the challenges, his optimism about the summit’s prospects never flagged. Once it was all over, however, and the pitiful deal was done, he fell apart before our eyes. Sitting in an overlit Italian restaurant, he began to sob uncontrollably. “I really thought Obama understood,” he kept repeating.

I have come to think of that night as the climate movement’s coming of age: it was the moment when the realization truly sank in that no one was coming to save us. The British psychoanalyst and climate specialist Sally Weintrobe describes this as the summit’s “fundamental legacy”—the acute and painful realization that our “leaders are not looking after us we are not cared for at the level of our very survival.” No matter how many times we have been disappointed by the failings of our politicians, this realization still comes as a blow. It really is the case that we are on our own and any credible source of hope in this crisis will have to come from below?

This Changes Everything: Capitalism vs. the Climate by Naomi Kein

The Messenger's of Allah faced similar challanges. Their message, far from being an opiate for the masses was a force for their liberation. The toughest opposition to the Messengers was always from the powers that be, the ruling elite, the establishment who could only see their challange to status quo as a threat.

Islam is Green :)

Clarifications

Allah praise is due to Allah, we praise Him and seek His help and ask for His forgiveness. 

 

We take refuge in Allah from the evil of ourselves and from the evil consequence of our evil actions.

 

Whomsoever Allah guides none can misguide and whomsoever Allah leaves to go astray none can guide.

 

I testify and bear witness that Allah alone is worthy of worship and that Muhammad is His final messenger.

 

From that follows that I affirm my belief in and my desire to adhere to God’s perfect guidance in every part of my life. I will have failed in some regards and succeeded in others. We are only human, and prone to make mistakes. I seek forgiveness from Allah for my mistakes and I also humbly ask anyone from any nation, religion, culture or orientation that if I have been unfair, or unjust to them in any way to forgive me.

 

I do not wish to have anyone hold something against me on the day of judgment! What I can say in my defence is that I strive to sincerely wish good for every human being, and in fact every creature. My belief and own personal limited experience is that the best condition for any person or any nation to be in is in the state of willing servitude and submission to Allah, the One true God.

 

(Credit: Víctor Nuño)

I hope that whatever I have said or done is in general out of my genuine desire to convince others to accept that path in their lives. There is not a shred of doubt that I have fallen short in being able to articulate and explain the generality and specifics of what that guidance is and means.

 

I have been Muslim now coming onto three decades and throughout that time my understanding and appreciation of this way of life has grown and changed considerably as has my approach and attitudes to others. I do not think that it is fair or reasonable to judge others by things that they have said and done many years ago whilst it is clear their attitudes have changed.  There are beliefs that I have held that I have realised were completely either wrong, or sometimes misplaced. My opinions about many matters have changed with both knowledge, insight and experience.

 

I find it ironic that on one hand some accuse me of selling out, compromising whilst others at the same time accuse me of the very things those people are denouncing me for leaving!

 

Rather than attempt to provide an exhaustive response to every accusation I would simply like to affirm my commitment to certain matters which should be sufficient with anyone who is fair and just.

1. To seek the pleasure of Allah alone and single Him out in worship.
2. To seek to follow His guidance as He intended.
3. To adhere to the advice of those who are best equipped to understand that in the most complete manner, who are the ulema (scholars). 
4. I have chosen to be a resident of the United Kingdom and a citizen of the aforesaid land and as such recognise that I am bound to respect and adhere to the laws of that land wether I agree with them or not.
5. If I disagree with laws of the land there is process to change them. I understand that I have the freedom in this land to believe what I want, and to persuade others to that belief.
6. I consider it part of being a good Muslim to be a good citizen.
7. I believe that part of being a good citizen is to work for good of this nation.
8. Conscientiously objecting to certain actions carried out by the people or government of this nation does not contradict being a good citizen, rather it affirms it.
9. My being British and my feeling of loyalty to this country do not contradict my being a Muslim or vice versa.
10. I consider it a clear and unambiguous matter that the religion of Islam prohibits sex between men and doing so is disobedience to God. Despite this I do not and have not ever encouraged anyone to physically attack homosexuals or commit acts of violence against them outside the realm of the law.
11. I have condemned on many occasions and continue to condemn domestic violence. Accusations that I promote or approve of it are complete slander.
12. I do not promote slavery except the servitude of humanity to God alone. I am happy and willing to work towards the elimination of slavery and consider this to be one of the excellent achievements of Western civilization, even if it has manifested itself in different forms in the modern world
13. Anti-semitism is despicable and I condemn it and always have done. Such behaviour is not part of Islam. That does not preclude criticism of the errors in religion, or the actions of the nation state of Israel.
14. My attitude to all peoples whether Jew, Christian, Hindu or other is that we should strive to live together in this country with mutual understanding and compassion and work together for the betterment of humanity. None of that precludes discussing, debating and articulating our differences where they exist, but we should strive for honesty and accuracy when doing that.

May God guide us all closer to the truth. Ameen

The Day Hitler Became Dictator

On this day in March 23 1933 the The Enabling Act was passed that gave Hitler dictatorial powers.

Everyone should remember how a "civilised", hard working, clever, ordered Christian nation embraced an evil, racist, nationalistic European idea called Fascism.

It still exists today.

Its proponents are still being elected.

News papers (or propaganda papers) still feed its evil narrative and politicians rise to been seen on it's poisoned platform. Headlines today about Jews in Germany are the same word for word as those during the Nazi rise to power except for one word: Take out "Jew "and replace with "Muslim." The Daily Mail which supported the fascists here before the war spews bile now about Islam and Muslims.

Take some time to remind yourself that within Europeans there exists a vicious, racist, supremacist, xenophobic undercurrent and read about Hitler's rise to power! The idea of multiculturalism is something that modern Europeans are historically new to, and you can see from Cameron's misguided and ill informed "multiculturalism is dead" speech (ironically delivered in Germany) in Feb 2011, where he expounds the academically discredited theory on "non-violent Islamic extremism" being a path to terrorism, and how these non-violent Muslim extremists (read please "ordinary practicing Muslims") will be sidelined. We have seen how the goal posts have moved from then until now where there is talk of ASBOS for "radical" (whatever that is...make it up as you go along) preachers and passport confiscation and even making people stateless!

Forgive me for thinking that this is looking increasingly like a fascist state rather than a democratic one! There is some real irony in this since one of the factors that the government uses to identify one as a radical, non-violent extremist is rejection of democracy. Although I am tempted to dive deeper into the question of what actually democracy exactly is I won't, at least not here! Suffice to say that this government seems to have distinctly fewer democratic principles than quite a few radical nonviolent extremist Muslims. Where this conveyor belt to extremism theory ironically does seem to have some milage, is not so much when it comes to Islam and Muslims, but rather when it comes to the right wing and the Conservative Party.

Multiculturalism and living together with mutual respect and tolerance doesn't come that easily to most Europeans. They had a pretty hard time accepting that anyone might have a different interpretation of Christianity even from amongst themselves and were happily slaughtering each other for hundreds of years over theological differences that makes the Shia / Sunni divide look like a mild altercation. Jews have been horrifically persecuted throughout European history, the Holocaust only being the most extreme manfiestation of it, and let's not forget the Crusades! So perhaps we should not expect too much as Muslims living in the midst of these rather multiculturally awkward people. We Muslims have been gifted with the blessing of divine guidance that has bequeathed us a shinning example of religious tolerance from which shone forth over a thousand years of real civilization where not only did Jews, Christians, Zoroastrians, Hindus and many others live peaceably together, but other religions even had their own legal systems to judge by! Put that in your muscular liberal watch out for creeping shariah pipe and smoke it!

To be fair European history has had few historical successes. The Roman Empire was pretty multicultural and relatively tolerant, but expected offerings to be made to the Roman gods, including of course the Emperor. Jews and Christians wouldn't, so massacres and persecutions followed.  Another success story, and perhaps one of the greatests of course was under the Muslims in Spain, the convivencia in Sicily under the Normans another, and the Austro-Hungarian empire, both of which I suspect took their lead from the shining example of the Muslim world.

Living together with our differences takes a patience and intelligence sadly lacking among many of our (I use this word hesitantly) leaders today, who would rather pander to the worst in human nature than cultivate the best in it.

Muslims could become Europe's dominant population

Muslims could become Europe's dominant population
Source: AJP and Agencies

While church attendance in Europe is continuing to decline, the level of
Muslim religious participation and the Muslim population itself is
exploding, according to an article on CNSNews.com.

Recent surveys show that church attendance in Western Europe is dropping
precipitously.

According to a 2005 survey by Christian Research, a UK think tank, only 6.3%
of the British population attended Christian services on a weekly basis.

The research group also suggested that around 4,000 churches will close over
the next 15 years, being sold off or rehabilitated for other uses.

Meanwhile, experts say more European Muslims are becoming more devout, going
to mosques and learning more about their religion.

In recent years, young European Muslims returned to the faith which their
parents observed only sporadically, according to the CNSNews article.

Although Muslims only make up around 3% of Britain's population, Christian
Research says that in 35 years there will be twice as many Muslims in
mosques on Friday as there are Christians in churches on Sunday.

A 2004 ICM poll showed that 51% of the 500 British Muslims surveyed prayed
every day.

In November, a study by the Spanish magazine Alba said that more mosques and
Islamic centers have been built in France than churches over the last
century, with over 4,000 mosques currently serving the largest Muslim
population in Europe.

Tens of thousands of Muslims immigrated to Europe over the last century, and
thousands of European Christians are converting to Islam each day, leading
some experts to predict that Muslim immigrants will become the dominant
population in the continent by the end of this century.

In January, the Islam-Archive Central Institute, a government-sponsored
think tank, predicted that Muslims will be the majority population of
Germany by 2046, based on fertility rates.

Nicole Bourque, a British professor of religious studies at Glasgow
University, predicted that more Christians would embrace Islam in the coming
years.

She said she knew of around 200 converts in Glasgow alone, mostly lapsed
Christians who had grown up without a strong religious background.

While many of the converts were women who married Muslim men, Bourque said
many others have been attracted to learn more about Islam by its increased
profile since the September 11, 2001 attacks on the United States.

More about Hijra or not!

                                                                         

“…And live with your people wherever you like”| Sheikh `Abd Allah b. Bayyih|
The Prophet (peace be upon him) said: “O Fudayk, establish prayer, avoid bad deeds, and live with your people wherever you like.” [Sahîh Ibn Hibbân (4861)] The narrators of this hadîth are all reliable. The meaning of the hadith: Fudayk belonged to a tribe who were all non-Muslims. Fudayk, who had accepted Islam, used to live with them. Fudayk’s people had requested him to live with them and pledged to him that they would not impose upon him in his faith in any way. Fudayk then went to the Prophet (peace be upon him) and asked about whether he should emigrate, saying: “O Messenger of Allah! There are people claiming that whoever does not emigrate will come to ruin.” To this the Prophet (peace be upon him) replied: “O Fudayk, establish prayer, avoid bad deeds, and live with your people wherever you like.” Ibn Hibbân explains the meaning of the hadîth as follows [Sahîh Ibn Hibbân (11/203)]: The command to “establish prayer” is a command indicating obligation upon those being addressed under relevant circumstances. The command to “avoid bad deeds” is a command indicating obligation upon all Muslims under all circumstances. They must not perpetrate evil and sinful deeds upon themselves or upon others. This refers to all deeds that Allah is displeased with The imperative tense of the verb “live” in the phrase “and live with your people wherever you like” indicates permissibility. What it means is that if a person who shuns bad deeds as we have mentioned, then there is no harm in his living wherever he chooses to live, even if the location is not ideal. Indeed, a Muslim who lives in a non-Muslim country should take the injunctions of this hadîth to heart and live his life accordingly. He should establish prayer. He should avoid fornication, drinking, and all other licentious, sinful deeds. Its legal implications: It is generally understood that a Muslim living in an Islamic country should not leave it for a non-Muslim country without a good reason. This hadîth is evidence that if a Muslim is already living in a non-Muslim country and is able to worship Allah and carry out the rites of his religion, then he is under no obligation to leave his country. Scholars disagree regarding the emigration of a Muslim who lives in a non-Muslim country. The first opinion is that a Muslim can live in a non-Muslim country as long as he is free to practice his religion. This is the opinion of the vast majority of jurists. It is the ruling followed by the Hanafî, Shâfi`î, and Hanbalî schools of law. Those who hold this opinion cite the hadîth under discussion as evidence. Another hadîth which is used as evidence for the permissibility of living in non-Muslim countries is where the Prophet (peace be upon him) said: “The countries are Allah’s countries and the people are Allah’s servants, so wherever you find good living atmosphere, then live.” [Musnad Ahmad (1420) – with a weak chain of transmission] The second opinion is that of the Mâlikî and Zâhirî schools of law – that it is obligatory for a Muslim to emigrate from a non-Muslim country to a Muslim country if he is capable of doing so. The cite hadîth like: “Do not be in sight of each other’s house fires.” [Sunan al-Tiimidhî (1604), Sunan Abî Dâwûd (2645), and Sunan al-Nasâ’î (4780)] There is disagreement about the authenticity of this hadîth as well as about its meaning. The third opinion is quite the opposite of the second. Al-Mâwardî and many other Shâfi`î scholars hold the view that if a Muslim is able to practice his religion freely in a non-Muslim country, then he should not leave. They argue that it is his duty to remain in that country, because if he leaves, then the country will be devoid of a Muslim presence. Conclusions: What all this amounts to is that there is flexibility in the matter. If a Muslim feels the need to live in a Muslim country where he can practice his religion with greater freedom and comfort, then it is a good thing for him to do so if he gets the opportunity. However, if he finds it better for him to stay where he is, then he is free to do so. As long as he is free to practice his faith, then he may stay in his country. We might add another consideration that he must take into account: He should be able to raise his children as Muslims. And Allah knows best.

Much ado about Hijra

I requested Abu Isa to look into our discussions about Hijra and make some comments.
If you want to ask him anything about this you'll need to visit his site. Otherwise for more discussions/comments please feel free to continue here.

 

Much Ado About Hijrah

Fewer issues cause as much angst and disputation, whether at the top level of scholars or amongst general laymen, as does the ruling concerning Hijrah or technically “the emigration from the land of non-Muslims to the land of Islam.”

I wish to make the following various (and totally random) points to clarify what some of you may have understood from what I have said in a khutbah given in 2003 and various postings since then and thus to provide for reflection for those arguing about it.

- Firstly at the onset so as to make my intentions clear and save everyone reading on if they so wish, I follow the opinion that it is not an obligation upon the Muslims living in non-Muslim lands to make Hijrah unless they are prevented from performing the very basic aspects of their religion.

- This is an issue which has been differed over, more so in recent times by the contemporary scholars reflecting the fact that it is (in general) a relatively new problem. This difference in essence reflects their varying understanding of what “difficulty in practising their religion” actually means and whether the Muslims really are better off in their non-Muslim lands than other Muslim lands they might be able to move to.

- That said, Muslim minorities have always existed in pockets distributed in various non-Muslim lands and areas throughout the last 1400 years; the scholars in general preferred their living with the Muslims under the rationale that their practising of their religion would become more pure, safer and more complete. The classical books of fiqh are replete with statements confirming the obligatory nature of Hijrah unless the Muslims were amongst tribes and people that didn’t restrict their practices.

- It becomes an absolute obligation for the Muslims to make Hijrah if they are unable to fundamentally perform their religion because Allah ‘azza wa jall says in Sūrat’l-Nisā’:

“Verily, as for those whom the angels take while they are wronging themselves, they say, 'In what condition were you?' They reply, 'We were weak and oppressed in the Earth.' They say, 'Was not the Earth of Allah spacious enough for you to emigrate therein?' Those will find their abode in Hell, and what an evil destination.” (4:97-98)

- Remember again that as the exegetes of the Qur’ān tell us, this above verse refers to in principle those Muslims who were fighting against the Islamic state on the side of the Polytheists, and those who are unable to practise their religion at all. At the very least, this verse is a severe warning for all Muslims who live in non-Muslim lands to assess their roles and functions in those societies.

- The inability to perform ones religion leads to the absolute individual obligation of emigration to any other place that allows one to do that, worst case being to another non-Muslim land and best case a true Muslim country running by Sharī‘ah as it should be (and not as it has been claimed to be in the last 100 years). This is of course from the basics of Maqāsid al-Sharī‘ah i.e. that to preserve ones religion takes priority over preservation of life and wealth and other necessities.

- Also, one must understand that the above verse does not obligate moving to an Islamic state but rather to where there is no fear, weakness and oppression i.e. where the person can live safely in security and confidently practise his/her religion fully. This can be seen in the action of the Companions who were sent by the Prophet (sallallāhu ‘alayhi wa sallam) from a land of warring and oppressive non-Muslims to another non-Muslim land (Abyssinia) with its own set of problems yet ultimately being ruled with justice and peace and hence allowing the Muslims to practice their Deen to an acceptable level.

- Also note, there is no evidence to show that the Companions were forced to return back to the Islamic state once the Prophet (sallallāhu ‘alayhi wa sallam) took control which would of course have been the case if it was an obligation. Rather they returned out of their own volition.

- Other than in this extreme situation (where one cannot pray, dress modestly and worship etc), there is no clear-cut evidence that puts the Muslims in sin for not emigrating to a Muslim land. The only other exception (which was also differed over) is when the Khalīfah gives a command to the Muslims to do so – unless it is impossible, to disobey him would be sinful according to the majority. Others opined that as a result of their refusal to make Hijrah, their families would not get the full-amount of blood money due if that country/area was attacked as can be found in the books of fiqh. Naturally this discussion doesn’t apply when a Jihād is declared for which it becomes obligatory for the Muslims to participate in.

- It is not lost on you I am sure that rather than having a Khalīfah calling us to Dār’l-Islām at the moment, we have many Muslim leaders trying their very best to make it is as wholly difficult as possible to live in a Muslim country. That is of course, if you can make it in. Once in, and as a foreigner, you can guarantee that you’re already as big a suspect on the “War on Terror” as you think you might be back in the West, except that at least you have a fair chance of escaping torture back in Blighty. At least the Lib Dems and Gareth Pierce might be watching your back.

- Likewise, to slightly complicate the issue albeit admittedly this does not provide legal evidence in this debate, it would be absolutely impossible to house the hundreds of millions of Muslims that live in the Europe, the USA, India, China etc into Muslim countries. This is a geographical, social, cultural and most importantly a political fact.

- At the very least, this reality would lead to a change in the conditions affecting a fiqhi (legal) ruling on the obligatory nature of Hijrah as is well known from the principles of usūl ul-fiqh.

- Muslims should realise that in principle, they belong in Muslim lands where they can practice their Islam with strength, respect and honour. A Muslim shouldn’t normally leave such a land for the land of the non-Muslims except temporarily for a specific legal reason. It is sheer folly to try and argue otherwise. As for the Muslim born and living in a non-Muslim land, it is recommended for him to be in a land where Islam is fully established, so that he can enjoy and utilise the strength of the nation in expressing his religion.

- The oft-repeated ‘narration’ of the Prophet (sallallāhu ‘alayhi wa sallam) which many use as the main evidence to prohibit the residence of Muslims in non-Muslim lands namely:

بعث رسول اللَّه صلى الله عليه وسلم سرية إلى خثعم فاعتصم ناس منهم بالسجود، فأسرع فيهم القتل، قال: فبلغ ذلك النبي صلى الله عليه وسلم فأمر لهم بنصف العقل، وقال: «أنا بريء من كل مسلم يقيم بين أظهر المشركين» قالوا: يا رسول اللَّه لِـمَ؟ قال: لا تراءى ناراهما

Jarīr b. ‘Abdullah is reported to have said that the Messenger of Allah (sallallāhu ‘alayhi wa sallam) sent a battalion to the tribe of Khuth‘um. Some of the members of the tribe sought salvation in performing prostration. However, the battalion hurriedly killed them. When the Messenger of Allah heard of this, he ordered their families to be paid half the amount of blood money and said, “I am free from every Muslim who lives amongst the Polytheists.” We asked, “Why is that, O Messenger of Allah?” He replied, “You could not distinguish between their two fires.” (i.e. between who were Muslims and who were non-Muslims)

This narration was collected by Abu Dāwūd and Tirmidhi. It was graded weak by al-Bukhāri, al-Nasā’i, Abu Hātim al-Rāzi, al-Dāraqutni as well as many others (see ‘Ilal al-Hadith of Abu Hātim, No. 942). Such a weak (and mursal) report cannot be used as evidence that the Prophet (sallallāhu ‘alayhi wa sallam) has prohibited for Muslims to remain amongst non-Muslims.

- For the sake of argument even if the above narration was authentic, it doesn’t in any way indicate that it is impermissible for Muslims to live amongst non-Muslims. Rather it indicates, as is found in the books of fiqh under the chapters of jināyāt and diya, that those who choose to live like this will take responsibility for their own lives. So for example, if a Khalīfah established himself as a leader of the Jihād in Afghanistan and decided to launch a nuclear attack against the UK in retaliation to the invasion of 2001, and we British Muslims all died alongside British non-Muslims, our extended families would not be able to claim for blood-money, or could only claim limited damages against the Khalīfah, as discussed and differed over by the Fuqahā’. This is because we chose to live here despite being warned by the leader not to. If the above hadith was authentic, then it is the same: the leader declaring himself free of any liability arising out of Muslim or peaceful non-Muslim deaths.

- At the same time, no-one should be so naïve to believe that Muslims have it all good in the non-Muslim lands just because Muslims are able to pray, fast, cover their hair and get double stamp duty exemption. Those scholars who obligated emigration did so for the hidden and subtle damage that occurs to the belief and faith of the Muslim as they live their lives and sub-consciously ingest the diseases of disbelief and hypocrisy. Please do not patronise these scholars and those who sincerely make Hijrah in the belief that they are protecting their families and religion. “And for every man is that what he intended.”

- This fact should make many Muslims in the non-Muslim lands be very careful and weary in case they are indeed in sin. And no doubt, many Muslim families have fallen foul of our religious requirements especially when it comes to protecting the family, failing miserably in the tarbiyyah of their children who are now the biggest drug users and abusers, dealers and pimps in this country; and if not drugs then the Asians and then British Muslims have reached a greater percentage of inmates in the British prison system than their percentage of the population of this country.

- Likewise, one shouldn’t be so naïve to believe that one will become a better Muslim by being in so-called Muslim countries for it often leads to the exact opposite for some. Hence, one should deal with the issue on an individual case-by-case basis; it is all about the maslahah and the mafsadah and whether the good outweighs the bad.

- People need to judge their own situations specifically and make decisions that are well thought out and planned that will be the best for their Deen and Dunya and future generations, ensuring that priority is given to the Right of Allah ‘azza wa jall and then promote His justice throughout the world as the Prophet (sallallāhu ‘alayhi wa sallam) said collected by Imām Ahmad (1420):

"البلاد بلاد الله، والعباد عباد الله، وحيثما أصبت خيراً فأقم"،

“The lands are the Lands of Allah, and the servants are the Servants of Allah, so wherever you come across good, then stay there.”

- The Muslim who lives in non-Muslim lands doesn’t have to feel guilty every day and night just because they might not be a scholar or a student of knowledge helping and guiding other people, as is mistakenly quoted by some. Rather the obligation concerns the preservation of ones own religion and then the propagation of it as a gift to others only if one has that particular ability. And God does not burden a soul more than it can bear.

- Just because the level of fitnah in “The West” is high (although rapidly reaching parity in many Muslim lands) it is not the answer to run away and not a reason to obligate Hijrah; this isn’t just because of the old adage established by ‘Umar (radhy Allāhu ‘anhu) of worship in times of fitnah being better and more rewardable. Rather if you believe that by moving to some Muslim land (or even the Khilāfah established upon Prophethood) that you will be protected from fitnah, then you have made a huge mistake.

- The land/country/area that you reside in will not become some sudden shield for you if your heart is still diseased and your mind ignorant from the laws, principles and details of Islam. It is of no surprise to learn then that when Abu al-Dardā’ settled in Palestine and wrote a letter to his very close friend Salmān al-Fārisi (radhy Allāhu ‘anhum) inviting him to leave Iraq where he was staying and return back to “al-‘Ardh al-Muqaddasah” (the Holy land of Palestine), Salmān replied:

ان أبا الدرداء كتب إلى سلمان الفارسي ان هلم إلى الأرض المقدسة فكتب إليه سلمان ان الأرض لا تقدس أحدا وإنما يقدس الإنسان عمله

“The land never makes someone holy; rather what makes man holy are his actions.”

- The real issue is the level and quality of your Islam after your Hijrah. There are some people who take a greater portion from their prayer performed in more difficult circumstances surrounded by fitnah in the lands of disbelief than those who are absent in mind and indeed absent in heart whilst standing in front of the very Ka‘bah itself. Never has a Prophetic narration made more sense than when one actually experiences this reality.

- It is wholly incorrect to argue against the benefits of making Hijrah to a Muslim country because of illegal bribery, corruption, inefficiency and lower modern standards. Indeed those who live in the non-Muslim lands who know anything about how Governmental agencies and departments work will recognise that all the above occurs here too – but just in a more subtle form and indeed “legalised.”

- We must remember that the reason for Hijrah is to become closer to Allah and use all possible resources to reach that objective in whichever land you reside. Hijrah to some Muslim countries in the form of job promotion to the Middle East or returning back to countries of ethnic origin to live with extended family might be all well and convenient, cheaper, provide high quality education for the kids at private foreign schools (the irony!) and eventually lead to an easier life but has Hijrah been done because one is sick of tired of working 9-5 every day or because it is for the pleasure of your Lord?

- Back to the issue of “being able to practice ones religion”. A good working standard could be that which was offered by the hadith of Fudayk (radhy Allāh ‘anhu), despite the difference over its authenticity:

– وكان قد أسلم، وأراد أن يهاجر فطلب منه قومه وهم كفار أن يبقى معهم، واشترطوا له أنهم لن يتعرضوا لدينه، ففر فديك بعد ذلك إلى النبي – صلى الله عليه وسلم – فقال: يا رسول الله إنهم يزعمون أنه من لم يهاجر، هلَكَ فقال النبي – عليه الصلاة والسلام –: "يا فديك أقم الصلاة، واهجر السوء، واسكن من أرض قومك حيث شئت"

 

A Companion called Fudayk became Muslim and wanted to make Hijrah but his people, who were non-Muslims, wanted him to stay, and promised him that he could practice his religion freely. He came to the Prophet (sallallāhu ‘alayhi wa sallam) and said, “O Messenger of Allah, they claim that the one who doesn’t emigrate is destroyed,” to which the Prophet (sallallāhu ‘alayhi wa sallam) replied, “O Fudayk, establish the Prayer, stay away from sin and then live in the land of your people wherever you wish.” (Ibn Hibbān, 4861)

What are the key points or conditions then of living in a land like ours: to establish the prayer i.e. you must be able to perform all your prayers at any time without any problem. Secondly, that you must stay away from and protect yourself (and family) from as much sin as possible. If you are sinning yourself or having problems with prayer which are related to your location, then you must leave – it becomes a fardh al-‘ayn and that’s why the asl of Hijrah is obligatory, i.e. that one moves to a place where Islam can be established and the Deen can be practiced.

In conclusion to all these many random points, listed here only really to show the depth of the discussion concerning Hijrah and illustrate some potential mistakes that protagonists on both sides are guilty of, I would like to end with this:

The practical reality (and not the legal ruling of course) is that there are millions of Muslims who are firmly settled in their countries and societies from birth and who have a huge responsibility to safeguard their Deen and that of their families, friends and communities. Many have claimed that the grass is greener on the other side but it has proved anything but for a small number of Muslims who became too concerned with the external Hijrah and left the internal Hijrah for later.

The internal always comes first, then followed by the external. If we can all focus how to purify our lives and preserve our surroundings the best we can, we might be able to fulfill the Prophetic injunction which precedes any physical Hijrah to another land, rather it starts with the internal Hijrah obligatory on every soul in every corner of the Earth, namely:

المهاجر من هجر ما نهى الله عنه

“The real Muhājir is the one who leaves that which Allah has forbidden.”

For many millions of Muslims, the only Islam they know is the particular nuanced flavour of Islamic culture they live out in their various communities around the world. Although it might be possible yet very difficult for many Muslims to try and adapt totally to a new culture and way of life in a Muslim country, they are not obligated to leave their current areas as long as their particular flavour of Islam tastes the same as the blessed Sunnah of the Messenger of Allah (sallallāhu ‘alayhi wa sallam). By the way, a change in the packaging is okay.

And Allah ‘azza wa jall knows best.

Some Sayings of the Scholars on Hijra

This is a continuation of the discussion on hijra that started from the article "Passport Control" and continued under the article "Justice."

Jazakallah khair AbuAbdullah for this which he posted originally as a comment.....

Asalaamualaikum wa rahmatuallah wa barakatuhu,

The first point I must mention is that Hijra today, as I have understood by two scholars (possibly more), is not something which is EASY. There are plenty of obstacles in the way such as getting a visa which allows proper residence.

Secondly, every statement I have read by scholars all points to the same conclusion : hijra is an obligation upon those who (1) are able to and (2) need to do it (and mustahabb on those who can still practice safely - that is, those who don't NEED to do it are still recommended to do so - see the Hijra book for reasons). Now lets not confuse this general conclusion with the 'exceptions to the rule' such as Daee's living in the west, those in need, etc. To constantly bombard the discussion with 'the expections to the rule' is confusing matters - it really needs to be left out. Yes I fully acknowledge that EVERYONE'S situation is slightly DIFFERENT which is important in this matter - practically make/break. However, your not in agreement with the conclusion above (it seems) which is most concerning!. Its as if people have made this issue into the niqab situation where there is a difference of opinion between scholars - you can where the niqab or not wear it - BOTH are correct positions. However, I have never understood it to be like this. To this day I have to see proof that there is a difference of opinion between the scholars of Ahlus Sunnah Wal Jamaa'at regarding the Hijra (of today).
When I read your statement : "...It is questionable if hijra is even legislated from these lands..." from my knowledge I object to your point. Firstly can you please bring statements from Shaikh Bin Baz (rahimuallah) and the others you mention where he/they make/s his/their position/s known. Every single scholar I know of - from the Grand Mufti of the KSA (rahimuallah) down are all saying (and did say - for those passed away now such as Shaikh Muqbil (rahimuallah) and Shaikh Uthaymeen (rahimuallah) the SAME THING and let me add - in DETAIL - there are NO ambiguities from my research. In fact, here are some statements from Shaikh Bin Baz - and I do avidly await to see yours because they would totally turn upside what he (rahimuallah) issued and said below:
Advice from Al-Imaam ibn Baaz to the Muslim minorities taken from the book 'Majmoo' Fataawaa wa Maqaalaat Mutnawwiah', volume 2, pages 377-379:

"My advice to my Muslim brothers in the Islaamic minority communities and in every place is that they fear Allaah and that they strive to understand their deen (religion) and that they ask the people of knowledge about whatever is not clear and that they strive to learn the Arabic language so they can use it to help themselves understand the Book of Allaah (عز و جل) and the Sunnah of the Prophet (صلى الله عليه وسلم). The first of that is to attach importance to the Book of Allaah, understanding (it) and acting (by it), as has come in the authentic hadeeth:

“The best of you is he who has studied the Qur’aan and has taught it.”

Then reading the reliable acknowledged books of hadeeth and the other books from the books of Fiqh and ‘Aqeedah that are considered reliable with Ahlus-Sunnah wal-Jamaa’ah, and that they learn all of that from ‘Ulamaa (scholars) known for having righteousness and piety and good ‘Aqeedah and correct knowledge.

Also, it is upon (our) brothers, the ‘Ulamaa in the societies that possess Muslim minorities that they be energetic in the domain of calling to Allaah amongst their brothers and amongst other than them, and for them is the reward from Allaah (سبحانه وتعالى). This deed is from the most glorious and greatest of deeds as has preceded in His statement:

وَمَنْ أَحْسَنُ قَوْلا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ

“And who is better in speech than he who calls to Allaah and does good deeds and says: ‘Verily I am one of the Muslims.’” - Fussilat (41):33

Then after that, it is incumbent upon them to convey this deen to those around them from the other religions because the religion of Islaam is for all people. He (سبحانه وتعالى) said:

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا

“Say: O people, indeed I am the Messenger of Allaah to all of you.” - Al-A’raaf (7):158

These societies are in the most need for this religion, and the caller to Allaah obtains a great reward if he is a reason for the guidance of these people and directs them to that which was unknown to them from the matters of the religion of Islaam as has preceded in the statement of the Prophet (صلى الله عليه وسلم) to ‘Ali ibn Abee Taalib:

“For, by Allaah, that Allaah guide by you a single man is better for you than the red camels.”

Through this da’wah, groups, Allaah willing, enter into the religion of Allaah, the religion of Islaam, and the number of the disbelievers decreases. Then the victory, Allaah (سبحانه وتعالى) willing, will be for the Muslims.

And if the Muslim is not able to give da’wah in those lands, then it is upon him to adhere to his deen and uphold Islaamic character and manners, for verily that is da’wah by actions and it is something that is loved by those who possess sound intellect, for people most often are affected by these praiseworthy characteristics. Indeed some of the regions of South East Asia have entered Islaam because of the character of the merchants from trustworthiness and being truthful in dealings. And whenever the Muslim is not able to openly perform his deen in the land he resides in whereas he does not feel safe for his deen and his honor and his wealth, then verily it is incumbent upon him hijrah (migration) to safe lands in which he is able to perform the rituals of his deen in safety and comfort if he is able to do that, working by the verses and hadeeths that have come concerning that."

The following question was presented to the 'Lajnah Ad-Daa'imah' as is mentioned in the book 'Fataawaa Al-Lajnah Ad-Daa'imah', volume 14, page 475:

"What is the ruling of working in the countries of disbelief like the countries of Europe and America, and does the ruling change if he were to work with a Muslim in Muslim institutions however in the same land of disbelief?"

The answer: "It is incumbent upon the Muslim to make Hijrah from the lands of disbelief to the lands of Islaam to preserve his deen and increase the community of the Muslims and to work together with them on performing the rituals of Islaam and he will find for himself by Allaah's permission several avenues to earn and make a blessed living amongst the Muslims while feeling safe for his deen if he fears Allaah. Allaah ta'aalaa said (the english meaning is):

"And he who fears Allaah He will make a way out for him and He will provide for him from sources he does not imagine. And he who relies upon Allaah He will suffice him. Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things." At-Talaaq: 2-3

And from this it is known that the act of the Muslim working in the lands of disbelief while he is able to make Hijrah from it to the lands of Islaam is not permissible whether his work is in a business of a disbeliever or a business of a Muslim except that working in a business of a disbeliever is more prohibited because of what is expected in that from more danger and degradation. However, if he is an Aalim and he is active in calling to Islaam and it is hoped that the disbelievers will be affected by his da'wah and the proof will be established against them through him and it is not feared for him fitnah in his deen or self then it is alright for him to reside amongst them to perform the obligation of calling to Allaah and spreading Islaam. And whoever is weak not being able to perform Hijrah then he is excused for residing amongst the disbelievers, and it is upon his Muslim brothers to help him so he can make Hijrah to a land in which he can feel safe for his deen.
و بالله التوفيق و صلى الله على نبينا محمد وآله و صحبه و سلم "
This Fatwaa was signed by Abdul-Azeez ibn Baaz and Abdur-Razzaaq Afeefee and Abdullah ibn Qa'ood and Abdullah ibn Ghudyaan.

The following question was presented to the Lajnah Ad-Daa'imah as is mentioned in the book 'Fataawaa Al-Lajnah Ad-Daa'imah' volume 12, pages 54-55:

"It is not permissible in Britain to publicly call the Adhaan at the Masjids except inside the Masjid. So are the Muslims in sin for that for following the English law?"

The answer: "It is not permissible to reside in a land in which the Muslim is prevented from openly performing the rituals of Islaam and doing them publicly. So it is upon he who is able to make Hijrah to make Hijrah from it to a land in which he is able to perform the rituals of the religion of Islaam and do them publicly and he is able to accomplish working together with the Muslims upon righteousness and piety, and he can increase there the masses of the Muslims. And he will not be deprived of provision for verily he who fears Allaah He will make a way out for him and He will provide for him from sources he does not imagine. And he who relies upon Allaah He will suffice him. Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things. And whoever remains in those places and the likes of them from (places) that there is a restriction upon the Muslims from publicly performing the rituals of his deen after he is able to make Hijrah from it then he is a sinner. He ta'aalaa said (the english meaning is):

"Verily, as for those whom the angels take (in death) while they are wronging themselves they say, 'In what condition were you?' They reply, 'We were weak and oppressed on earth.' They say, 'Was not the earth of Allah spacious enough for you to emigrate therein?' Those will find their abode in Hell, and what an evil destination." An-Nisaa: 97

و بالله التوفيق و صلى الله على نبينا محمد وآله و صحبه و سلم "
This Fatwaa was signed by Abdul-Azeez ibn Baaz and Abdur-Razzaaq Afeefee and Abdullah ibn Qa'ood and Abdullah ibn Ghudyaan.

Ash-Sheikh Abdul-Azeez ibn Abdillaah ibn Baaz said as is mentioned in the book 'Majmoo Fataawaa wa Maqaalaat Mutanawwi'ah', volume 9, page 402:

"...residing in a land that in it polytheism and disbelief and the religion of the Christians and other types of disbelievers are manifest is not permissible..."

Then the Sheikh said as is mentioned on page 403:

"…and this residing does not occur from a heart that knows the true essence of Islaam and Imaan (faith), and knows that which is incumbent from the rights of Allaah upon the Muslims in Islaam, and is pleased with Allaah as a Lord and with Islaam as a religion and with Muhammad, may the peace and blessings of Allaah be upon him, as a Prophet and Messenger, for verily being pleased with that includes from loving Allaah and giving preference to pleasing Him and having zeal for His deen and joining the ranks of His Awliyaa (Those who believe and have Taqwaa) that which necessitates fully freeing oneself and staying utmost far from the disbelievers and their lands, rather, the actual complete Imaan in the Book and the Sunnah does not coexist with these abominations…"

Al-Lajnah Ad-Daa'imah was asked as is mentioned in the book 'Fataawaa Al-Lajnah Ad-Daa'imah', volume 12, page 48:

"What are the conditions of Hijrah in Islaam and what is intended by his, may the peace and blessings of Allaah be upon him, statement: 'Worship in turmoil is like making Hijrah to me'?"

The answer: "Hijrah is leaving the land of disbelief to the land of Islaam and it is obligatory. He ta'aalaa said (the english meaning is):

'Verily, as for those whom the angels take (in death) while they are wronging themselves they say: 'In what condition were you?'… up to His statement:

'Those will find their abode in Hell, and what an evil destination.'

Ibn Katheer said about this verse: 'So this noble verse came down generally concerning everyone who resides amongst the polytheists while he is able to make Hijrah and he is not able to practice the deen. So he is wronging himself and committing something haraam by 'Ijmaa (Consensus of the Scholars)' As for his, may the peace and blessings of Allaah be upon him, statement: 'Worship in turmoil is like making Hijrah to me,' it points to the virtue of worshiping Allaah alone in the times of fitan and fighting and that it is in virtue like making Hijrah to the Prophet, may the peace and blessings of Allaah be upon him, when the Muslims used to make Hijrah to him in Madeenah from the lands of disbelief, Makkah before the conquest, and there is no indication in that that Hijrah is abrogated on he who is able to do it if he is in the land of disbelief and he is not able to practice his deen amongst the disbelievers.
و بالله التوفيق و صلى الله على نبينا محمد وآله و صحبه و سلم "
This Fatwaa was signed by Abdul-Azeez ibn Baaz and Abdur-Razzaaq Afeefee and Abdullah ibn Qa'ood and Abdullah ibn Ghudyaan.

The Lajnah Ad-Daa'imah was asked as is mentioned in the book 'Fataawaa Al-Lajnah Ad-Daa'imah', volume 12, pages 50-51:

"How is Hijrah done for the cause of Allaah in this time period?"

The answer: "Hijrah for the cause of Allaah is moving from the lands of Shirk to the lands of Islaam as the Muslims moved from Makkah before its people embraced Islaam to Madeenah because it became a land of Islaam after its people pledged allegiance to the Prophet, may the peace and blessings of Allaah be upon him, and he requested from them that he make Hijrah to them, and Hijrah is also from the lands of Shirk to lands of Shirk that have less evil and less danger on the Muslim as some of the Muslims made Hijrah from Makkah by order of the Prophet, may the peace and blessings of Allaah be upon him, to the land of Al-Habashah.

و بالله التوفيق و صلى الله على نبينا محمد و آله و صحبه و سلم "

This Fatwaa was signed by Abdul-Azeez ibn Baaz and Abdur-Razzaaq Afeefee and Abdullah ibn Ghudyaan.

As for your statement about the "other scholar" (I presume you are referring to Shaikh Al-Abaanee (rahimuallah)), then he clearly states that there is a ruling on hijra. Perhaps my paraphrased snippet above did not serve as evidence on its own - I did place the two weblinks and book reference for daleel hunting. See what   

The following is from Ash-Sheikh Al-Albaanee taken from As-Saheehah 2857:

"And verily from that which is to be extremely saddened about is that those who embrace Islaam in this present time period despite their large number, and all praise is due to Allaah, they don't conform with this ruling of separating themselves and migrating to the lands of Islaam except for a small portion of them, and I trace the reason for that back to two matters:

The first is their greed for the dunyaa and the easy means of living and luxury in their lands pursuant to them living a materialistic life of joy that has no spirituality in it as is well known. So it is usually difficult for them to move to an Islamic land in which the means of a decent life may not be sufficient for them in their viewpoint.

The second, and it is more significant, is their ignorance of this ruling, and they in that are excused because they have not heard about it from any of the callers whom their words are publicized translated into some of the foreign languages nor from those who go to them in the name of da'wah because most of them are not Faqeehs, and in particular Jamaa'ah At-Tableegh, rather they cling more to their lands when they see many of the Muslims have reversed the ruling by leaving their lands going to the lands of disbelief. So from where are those people whom Allaah guided to Islaam going to know the likes of this ruling while the Muslims themselves are acting contrary to it?

Indeed, let these people and these people know that Hijrah continues to exist just like Jihaad, for he c has said:

"Hijrah does not cease as long as the enemy is fought."

And in another hadeeth:

"Hijrah does not cease until Tawbah (repentance) ceases and Tawbah does not cease until the sun rises from the west."

Its Takhreej (attributing the hadeeth to its sources) has been mentioned in 'Al-Irwaa' (1208).

Also, from that which should be known is that Hijrah is different types and is for numerous reasons, and for its explanation there is a another place (to deal with it). What is important here is that Hijrah from the lands of disbelief to the lands of Islaam, no matter how much the rulers in it have deviated from Islaam or have been negligent in implementing its rulings, it in any case is better, even with what it is described with, than the lands of disbelief, character wise and deen wise and behavior wise…"

Anyway as far as opinions go, many will have the opinion that they cannot feel safe for their deen/wealth/honour etc. in the non-muslim lands - so again this is very person specific and its NOT fair to generalise and put everyone into one grouping. Just because one person feels safe practicing it doesn't mean all others should or do to. The "I can do it so why can't everybody else?!" is a myth because Allah has given SOME people better abilities than OTHERS - one man's extra Monday/Thursday fasting is another man's living nightmare as he struggles to do his fard - which is of course all that Allah asks of him. We are all created differently is my point.

ARGComment: That fatwa I am familiar with is the first one by Sh. ibn Bazz that you quoted. Perhaps I have misread it, but there is no implication that Muslim minorities should make hijra, unless they do not feel safe for their deen and honor and wealth. In fact he encourages living in these lands and points to how Islam was spread through Muslims living and working in South East Asia even without much effort in terms of dawa. It is this that lead me to make the statement that hira is not legislated from these lands. I was also repeating this statement from a student  knowledge on the matter. Further clarification will be forthcoming inshallah.

As for the fatwa about not making the adhan, I would like clarification. Muslims are free to manifest their deen in these lands in some ways we are not even free to manifest it in Muslim lands. This is a fact that no one I think can deny. As for the adhan in some places we can make it and other places there are time restrictions for various reasons. This is not explained fully to the Sheik.

Still, all this is missing an important point. I have not been and do not question the obligation of hijra in general. My appeal is to think deeply about what it means and what its reality is. In the light of all this should we be so ready to make hijra? I simply cannot agree that the Muslim lands are better however far its laws, customs and government etc.. are from implimenting Islam! In fact such a generalised statement is boardering on the bizzar! It contractics the reality of the experience of numerous people who can testify that they feel safer in their religion, honour and wealth in some non-Muslim lands than some Muslim lands. And I emphasis even the aspect of "religion."

Are we always necessarily leaving worse from better, or are we leaving some aspects that are bad and some good for another place where some aspects are good but others bad, and I do not mean here in terms of the dunya and easy life as Sh Al Albani accuses converts of!  My appeal is also to think about which aspects one gives priority to. Thus the hadith about the woman who fasted and prayed lots of nawafil, but spoke evil about her neighbours which I keep mentioning.

Certainly  I agree that each individual knows what and when they feel threatened in their deen, honour and wealth. We should not be judgmental about others, and pray that Allah accepts all our good deeds. Ameen

Dr Jimmy Jones on Islam and Social Justice

Dr. Jimmy Jones will be lecturing here in London over the next week, and having had the pleasure of listening to him yesterday, I recommend that you try and catch some of his lectures. You can find details on the Masjid Al-Ansar web site.

Before the lecture I managed to gleam a small part of his journey to Islam between bites of lunch!

Dr. Jones embraced Islam in 1979. In 1967 he read autobiography of Malcolm X and, as a self confessed bibliophile from young age, he went on to read whatever he could, from where ever he could about the religion of Islam.

Dr Jones was raised a Southern Black Baptist church, a good atmosphere he says, to learn the love Allah. He went to Hampton University which was a black, conservative college.

This was during beginnings of the black civil rights movement. The only people active in dawa at the time were the Nation of Islam, but he knew from Malcolm X’s autobiography about their corrupted beliefs. He attended their meetings and those of other movements like the Black Panthers, but never joined any particular group. As a young black man witnessing racism and social injustice in the United States he remembers that he was not particularly impressed by the ideas of Martin Luther King, who was preaching that people should lie down and let themselves get attacked and shot at by the police. Malcolm’s “by any means necessary” seemed to make much more sense, although in retrospect he realizes something of the wisdom of King’s approach.

Islam attracted him because it seemed to offer a real and practical solution to the problems of racism and social injustice.

It wasn’t until he got married that he began to realize that he needed to take that matter of Islam seriously. It was a joint decision with his wife. They both decided to give the Church one last go. The food was good, the music was good, but the sermon wasn’t. It confirmed for both of them that the idea of the man/God just didn’t make any sense, and so they became Muslims and joined the World Wide Community of Muslims in the West, which was lead by Elijah Mohammed’s son, Warith deen.

A critical time came in his life when his son was shot by a policeman, and it was a great test as to whether he was going to follow his deen or his nafs! He talked about that more in the lecture which was on the topic of Islam and social justice.

He started by quoting the ayah:

Oh you who believe, be maintainers of justice and witnesses for Allah, even though it is against yourselves, your parents, or your kinsmen, whether he is rich or poor, Allah has more rights over both of them. So do not follow desires, so that you are (not) just. If you twist or turn, Allah is Aware of what you do.

Surah Number: 4, Ayah Number: 135

One of the short coming of Muslims today is that they are conspiracy orientated. It’s something he calls:

Post Victimization Ethical Exemption Syndrome

Rather like Post Traumatic Stress Disorder, it’s a psychological condition that causes people to behave in an inerrant manner.

This PVEES seems to affect in particular African Americans and Muslims. The syndrome is rather like the golden rule turned on its head. So instead of “Do unto others as you would have them do unto you”, its “They did it to us so we can do it to them!”

That, Dr Jones explained, is wrong and against Allah’s teachings for humanity. We should stand out for justice. We are supposed to be justice orientated, not victim/conspiracy orientated.

Two things happened in his life that bought all this into focus.

April 14 1997 Malik (named after Malik el Shabazz, i.e. Malcolm X) his only blood son was shot dead by the police.

Patience, Dr Jones reminded us, is at the beginning of calamity. What good is patience with those who are patient with you? You will always be good to those who are doing good to you. Even those with no Iman can manage that, so surely the manner of the believer is supposed to be superior!

After the murder of his son many people in his community where shouting that this was a crime motivated by race, and were calling for demonstrations and action.

Dr Jones said that the first thing they needed to do was to make janaza, then enquire what happened, but the fact was that he was never able to really establish the actual facts. For two months he put a gagging order on himself and  he refused to speak to the press in case he inflamed the situation.

Dr Jones reflected that where ever we Muslims go we should make things better. The move from Mecca to Madina was a transformative experience. It was a lesson in merging. There were two different world views. The agricultural view of the Ansar and mercantile societies of the muhajiroon, but such was the skill of the Prophet and the greatness of Islam that these two different societies were so effectively joined.

So, after the death of his son Dr Jones immersed himself further in the study and application of the Quran and Sunnah. Until now he has never publicly condemned this police officer.
Instead Dr Jones and his wife got more involved in the community, opened a prisoners transition house and a centre for Middle East understanding, named after his son in the hope it will help to find a just way to make peace there.

A second important event took place on May 6th 2004.

On that day Brandon Mayfield was taken into custody as a material witness to the 2004 Madrid bombings. Brandon Mayfield is white, a US army veteran and a member of Organ Bar, yet his house was ransacked and family traumatized and it was all based on untenable evidence. ( Brandon also happened to be Muslim.)

All this made Dr Jones made realize just how vulnerable he was. Remember, Dr Jones continued, that all this is in the context of the fact that the average American Muslim is both better of financially than average American, and better educated. So, there are practical reasons also to stand up for justice, and to be in forefront of doing good in local communities, because this will bring the reality of Islam into to light in a practical, visible way.

For example the Jews in Andalusia revived Hebrew because they saw the practical benefits of the efforts Muslims made in preserving the Arabic language. Muslims should always Leaders in Khair (goodness) , and we must reclaim the moral high ground.

In these times when there is talk of world wide Muslim conspiracy for domination, Dr Jones suggests that what we really need is a World wide conspiracy for Khair! It is out duty to enjoin the right and forbid the evil, and Dr Jones implores all Muslims and especially the leaders of communities to exert their energies in doing this.