Moderate Muslim

Who is a "Moderate" Muslim?



On December 18th, 2010 the Toronto Star published an article that advocated the banning of not only the Niqab (face covering) and Burqa (full body covering), but also the Hijab (head covering).

The article stated, "The burqa and niqab represent a tradition that views women as sexual objects, temptresses who, with the flash of an ankle, can bring men (weak creatures incapable of resisting this temptation) to their knees. It's a repugnant value system and I reject it. So should all Canadians who embrace secular feminism. So let's ban the burqa, the niqab, and while we're at it, the hijab."

The article used the term "moderate Muslim" to describe the person who stated that, "The law of the veil is not only humiliating to women, but it is an insult to men."

"Moderate Muslim": An Islamic Measure?
The article gives an opportunity to examine the practice of the media, opportunistic politicians and others who praise some as "moderate Muslims" and denounce other Muslims as "militant," "radical" and "extremist." It can be tempting to present oneself as part of the camp that is not cast in a negative light. However, before using terms such as "moderate Muslims" and "extremist Muslims," we need to understand what each of the terms mean.

What does it mean to be a "moderate Muslim"? Who exactly are the "extremists"?

Some may argue that these words are harmless, and that they are simply a way to distinguish between "good" and "bad" Muslims. CNN labeled Algeria as "extremist" for banning the import of alcohol. Prior to this ban, Algeria was considered "moderate."

To analyze this (or any) issue, we must first refer back to the Qur'an and Sunnah. Did RasulAllah صلى الله عليه وسلم divide the Sahaba (ra) into "moderates" and "extremists"? Did the Sahaba (ra) measure each other by scales of "moderation" or "extremism"? Allah سبحانه وتعالى revealed:

إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ

"Verily the most honoured of you in the sight of Allah is he who is the most righteous of you." [al-Hujraat, 49:13]

Therefore, the measure of people is not in how extremist or moderate they are, but rather in their righteousness. Dividing Muslims into "moderates" and "extremists" is an innovation in Islam. It was never professed by the early generation of Muslim scholars, and has been only recently introduced into the Islamic discourse.

Making Islam Look Undesirable
The reality of this discourse is to make Islam look undesirable. The media, think tanks, and politicians denounce Islam as "militant," "radical" and "extremist" so that Muslims feel threatened when they practice their Deen. Some examples include:

Abstaining from Alcohol: Muslims are considered extremist for forbidding Muslims from purchasing alcohol within the Muslim lands! CNN reported: "A surprise vote by Algeria's parliament to ban the import of alcoholic drinks in the moderate Muslim country marks the return of Islamic extremism..." We can see that the media considers consuming alcohol as the hallmark of a "moderate" Muslim. Conversely, one who forbids Muslims from consuming alcohol is an "extremist."

Wearing the Hijab: The Toronto Star - a left-leaning paper in one of the most tolerant cities in Canada - demonized the Hijab and called for it to be banned! The Star article cited earlier praised the "moderate Muslim" for despising the ruling prescribed by Allah سبحانه وتعالى for women to cover their hair, wear the Jilbab (body covering), and for men and women to maintain their modesty when dealing with one another. Allah سبحانه وتعالى revealed:

يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

"Oh Prophet! Tell your wives, your daughters and the believing women to draw their cloaks all over their bodies. That will be better, that they should be known so as not to be annoyed." [Al-Ahzab, 33:59]

وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ

"And (for women) to draw their head-coverings (khumur) over their necks and upper chests (Juyub)." [An-Nur, 24:31]

Abandoning the Khilafah: A RAND Publication, "Building Moderate Muslim Networks," states: "Whether a political philosophy derives from Western or Quranic sources, to be considered democratic it must unequivocally support pluralism and internationally recognized human rights...Support for democracy implies opposition to concepts of the Islamic state... Muslim moderates hold the view that no one can speak for God. Rather, it is the consensus of the community (ijma), as reflected in freely expressed public opinion, that determines what God's will is in any particular case."

This directly attacks the concept of Khilafah as established by RasulAllah صلى الله عليه وسلم. We are well aware that the Sahaba (ra), who succeeded the Messenger of Allah صلى الله عليه وسلم, established the Khilafah, where the State applied the Ahkam Shar'iah based on the Qur'an, the Sunnah, Ijma-as-Sahaba, and Qiyas. They never implemented laws based on the collective whims of the people.

Therefore, think tanks, media personalities, and certain politicians define a "moderate" Muslim as someone who is willing to abandon the commands of Allah سبحانه وتعالى whenever it conflicts with liberal values that emanate from the secular creed (Aqeedah). On the other hand, a Muslim who abides by the commandments of Allah سبحانه وتعالى is deemed an extremist and someone who should be shunned by society.

Dangers of Compromise
We should also be aware of the dangers of compromise. We may be tempted to curtail our Islamic practices in the hope of being considered moderate. However, Allah سبحانه وتعالى has warned us against such a practice:

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

"They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you." [al-Qalam, 68:9]

Although this tactic of promoting "moderate Muslims" is recent, it is in actuality nothing new. The colonial powers have been working for centuries to make the Muslims adopt secularism as their sole reference point. This vision to engender a colonized mentality was articulated in 1854 by Mountstuart Elphinstone, who said, "we must not dream of perpetual possession, but must apply ourselves to bring the natives into a state that will admit of their governing themselves in a manner that may be beneficial to our interests..."

Remaining Steadfast
Muslims today have fallen upon severely trying times. We cannot pick up a newspaper, turn on the television or surf the internet without being exposed to accusations and lies leveled against our Deen, our Prophet صلى الله عليه وسلم, or our Ummah. This pressure has compelled some to explain Islam in a manner that appeases its critics - with the hopes of being considered "moderate" themselves. We must not fall into this trap. Instead, we must first strengthen our ties to Allah سبحانه وتعالى and recall that Allah سبحانه وتعالى has warned us about such trials:

وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا

"You will certainly hear much that is hurtful from those who were given the Book before you, and from the Mushrikin (polytheists)." [al-Imran, 3:186]

أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

"Do people think that they will be left alone because they say: ‘We believe,' and will not be tested. We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test)." [al-Ankaboot, 29:2-3]

And RasulAllah صلى الله عليه وسلم warned us that: "A time is going to come on people when remaining steadfast on Deen will be like holding a burning coal in one's hand." [At-Tirmidhi]

In this climate of Fitna (trial), we must reaffirm our commitment to Allah سبحانه وتعالى, work hard to maintain our Islamic identity, and be confident in that which the Messenger of Allah صلى الله عليه وسلم brought us. Allah سبحانه وتعالى promised us:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

"O you who believe! If you support Allah, Allah will support you." [Muhammad, 47:7]

We should also recognize that the real goal of our existence is to attain the pleasure of Allah سبحانه وتعالى and be resurrected amongst the companions of RasulAllah صلى الله عليه وسلم. Consequently, we must endure whatever trial we may be afflicted with and remain steadfast on the duty that we have been entrusted with. A believer is never at loss when he or she endures for the sake of Allah سبحانه وتعالى, as he or she is working for a reward that is eternal: Jannah.

RasulAllah صلى الله عليه وسلم said: "The affair of the believer is amazing! The whole of his life is beneficial, and that is only in the case of the believer. When good times come to him, he is thankful and it is good for him, and when bad times befall him, he is patient and it is also good for him." [Muslim]

If we look to the Sahaba (ra), we will find in them excellent examples of persistence and steadfastness. They were faced with trials similar to ours where the disbelievers used tactics of labelling Islam. The People of the Book attempted to make Islam look crooked in order to create obstacles for the message of Islam. Allah سبحانه وتعالى revealed:

قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنْتُمْ شُهَدَاءُ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

"Say: O followers of the Book! Why do you hinder him who believes from the way of Allah? You seek (to make) it crooked, while you are witness, and Allah is not heedless of what you do." [Al-Imran, 3:99]

Quraysh also used propaganda to label RasulAllah صلى الله عليه وسلم and the Sahaba (ra) as extreme elements of society. Although the terminology they used was different, their goal was similar: to put pressure on the Muslims so that they would conform to the Kufr thoughts, emotions, and laws of the Quraysh. For example, Al-Waleed bin Al-Mughirah led the effort to devise a propaganda strategy to isolate RasulAllah صلى الله عليه وسلم. Some ideas (e.g. labeling him a poet, soothsayer, one possessed by Jinn, etc) were rejected because they were unrealistic. They settled on labeling him a sorcerer with words who broke up families.

Despite this climate of Fitna and fear, RasulAllah صلى الله عليه وسلم and the Sahaba (ra) stood firm in their Deen and did not buckle under the pressure. Instead the sahaba (ra) displayed great courage. For example, when RasulAllah صلى الله عليه وسلم and the Sahaba (ra) were living in Makkah (i.e. before the Hijrah), Abdullah bin Mas'ood (ra) said that he would make Quraysh listen to the Qur'an. So, one morning he went to the Ka'aba and read the Qur'an aloud, whereupon the people of Quraysh attacked him. When he returned to the Sahaba (ra), they said: "This is what we feared would happen to you." He said, "Allah's enemies were never more contemptible in my sight than they are now, and if you like I will go and do the same thing again tomorrow."

Allah سبحانه وتعالى eventually made them victorious over their enemies in this world, and granted them His pleasure in the Hereafter:

رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ

"Allah is well pleased with them as they are well pleased with Him." [at-Tawba, 9:100]

If we desire Allah's سبحانه وتعالى pleasure, we must follow the example of RasulAllah صلى الله عليه وسلم and his companions (ra) and, inshAllah, we will be amongst those whom Allah سبحانه وتعالى is pleased with.

May Allah سبحانه وتعالى give us the strength and resolve to endure the tribulations of our times and always be at the forefront of carrying the mission of Islam and returning the implementation of the Deen of Allah to this world. Ameen.

وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ

"So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers." [al-Imran, 3:139]

Victory (Nasr)

The True Understand of Victory (Nasr) being from Allah


“Verily those who disbelieve spend their wealth to hinder (men) from the way of Allah and so they will continue to spend it, but in the end will become an anguish for them. They will be overcome and those disbelievers will be gathered in Hell" [TMQ Al-Anfal: 36].

Ibn Kathir in his Tafseer mentions that this verse was revealed during the battle of Badr in particular concerning Abu Sufyan ibn Harb. Moments before the battle it is narrated that Abu Sufyan delivered a speech calling on the Quraish to donate their wealth for the war (harb) and in particular to get rid of the Prophet (Sallallahu Alaihi Wasallam) once and for all.

He also narrates from Ibn Abbas (ra) from Mujahid (ra) that it was revealed concerning Abu Sufyan because he donated his wealth to kill the Prophet (Sallallahu Alaihi Wasallam).

Dahhak (ra) said: "This verse was revealed concerning the people of Badr and all those capable of doing (what the ayah mentions). The Sabab an Nuzul (circumstance of revelation) was concerning a specific incident i.e. at Badr. Allah (Subhanahu Wa ta’ala) has informed us that the Kuffar will spend their wealth so as to hinder people from following the Tareeqa (path) of Haq (truth), and they spend their wealth for this purpose until they become miserable … they wish to extinguish the light of Allah (Subhanahu Wa ta’ala) and to make their word prevail over the word of truth but Allah (Subhanahu Wa ta’ala) raises his light although the Kuffar may detest this and He helps his Deen and makes it prevail over all other Deens and this is their humiliation in this life and punishment of hellfire in the hereafter." [Tafseer Ibn Kathir]

This verse is applicable to the current reality where the Kuffar have launched a crusade against Islam and are continuing this during the blessed month of Ramadhan. This verse was revealed during the month of Ramadhan when the Quraish were gathering their forces and wealth in order to quell Islam, which culminated in the famous battle of Badr. Today the forces of Kufr are also attempting to curb Islam by attacking the Muslims of Afghanistan, Palestine, Chechnya, Kashmir and other parts of the Islamic land. They spend their wealth not only to fight the Muslims physically but also to colonise the minds of the Muslims by attempting to sever them from their Aqeedah (belief) and distort the Islamic culture.

Unlike the battle of Badr, the Muslims today do not stand side by side under a single leadership, which implements Islam. Rather since the destruction of the Khilafah, the Muslims have been in the absence of the shepherd, shield and protector whom the Prophet (Sallallahu Alaihi Wasallam) called the shade of Allah (Subhanahu Wa ta’ala) upon the earth.

Al-Tabarani and Al-Baihaqi reported that the Messenger (Sallallahu Alaihi Wasallam) said: "The Sultan is the shade of Allah on earth".

Without this Sultan, Imam or Khalifah we are exposed to attack from all sides without having a leadership that protects our lives, property and dignity. In this situation it is of paramount importance that we understand the concept of Nasr (victory) being from Allah (Subhanahu Wa ta’ala) in the correct manner. It can be noticed, from looking at their statements and behaviour, that some Muslims misunderstand this concept.

Some find it hard to believe that Allah (Subhanahu Wa ta’ala) can provide us the victory when we are drowning in a sea of problems and the ship of the Kuffar seems so powerful. They see the heads of Kufr such as America and its modern Ahzab (Alliance or Coalition) as too strong economically, militarily and politically for the Muslims to overcome. They become mesmerised by the spider’s web (Bait al Ankabut) and can’t see through its weak structure. This has led to some being defeated by the current onslaught and has resulted in their inactivity and failure to try to liberate the Ummah from the Fir’awn of the world by standing up and re-establishing the Khilafah. Defeatism should never enter the heart of the true believer who knows that Allah (Subhanahu Wa ta’ala) will provide the victory.

Another misunderstanding that people fall into is one of mixing the Aqeedah (belief) and the Ahkam Shari’ah (Shari’ah rules). They believe that Allah Azza wa jall will provide us with victory but they rely on this without undertaking the actions that Allah (Subhanahu Wa ta’ala) ordered us with. This error in understanding leads people to remain inactive to change the situation around them and leaves them content in waiting for the victory to come, often the only action they call for is Du’a to Allah (Subhanahu Wa ta’ala) and the asking of help from Him (Subhanahu Wa ta’ala). This diseased view is a corruption in the Islamic mentality and can lead Muslims into fatalism and neglecting their Fara’id (obligations). To demonstrate this we can look at the belief in the Rizq (provision) being from Allah (Subhanahu Wa ta’ala). We belief that Allah (Subhanahu Wa ta’ala) is Ar-Raaziq (The one who provides) however when it comes to our actions we must follow His commands and prohibitions otherwise we would be violating the Qur’an which he revealed to us as a Furqan (criterion) and we would definitely fall into sin.

It was narrated that Umar bin Al-Khattab (ra) passed by some people, who were known as readers of the Qur’an. He saw them sitting and bending their heads, and asked who they were. He was told: "They are those who depend (al-mutawwakiloon) upon Allah (Subhanahu Wa ta’ala)." Umar replied; "No, they are the eaters who eat the people’s properties. Do you want me to describe who those who really depend upon Allah (al-mutawwakiloon) are?" He was answered in the affirmative, and then he said: "He is the person who throws the seeds in the earth and then depends on his Lord, The Almighty, The Exalted."

Umar bin al Khattab (ra), of whom the Shaytan was afraid, explained to us how depending upon Allah (Subhanahu Wa ta’ala) does not mean leaving his obligations and not working to achieve his responsibilities. The Muslim man is commanded by Allah (Subhanahu Wa ta’ala) to earn a living for himself and his family although he has the permanent belief that effort is not proportional to Rizq. Hence there is a difference between the matters of Aqeedah and the following of the Ahkam Shari’ah.

Muhammad (Sallallahu Alaihi Wasallam) once shook the hand of Sa’ad ibn Muadh (ra) and found his hands to be rough. When the Prophet (Sallallahu Alaihi Wasallam) asked about it, Sa’ad said; “I dig with the shovel to maintain my family.” The Prophet (Sallallahu Alaihi Wasallam) kissed Sa’ad’s hands and said; “(They are) two hands which The Supreme loves.” The Prophet (Sallallahu Alaihi Wasallam) said: “Nobody would ever eat food that is better than to eat of his own hand’s work.”

As Muslims, we know that the Ajal (lifespan) can be only terminated by Allah (Subhanahu Wa ta’ala). As He (Subhanahu Wa ta’ala) said,

“And no person can ever die except by Allah's leave and at an appointed term” [TMQ Ale-Imran: 145].

Although our death cannot be avoided the knowledge of this should not lead to us abandoning any cures to illnesses or other means from the reality. Rather we seek cures for illnesses in response to the Hadith, “For every disease there is a cure. So seek the cure.”

Unfortunately we can see contradictions in those who restrict themselves to Du’a when it comes to solving the dire problems the Ummah is faced with like the bombardment of the innocent Muslims of Afghanistan. They would not limit themselves to Du’a when it comes to seeking their Rizq (provision) rather we would find them studying, working and striving in order to achieve it. Nor would we find them leaving their property unattended and their houses insecure even though they believe that Allah (Subhanahu Wa ta’ala) is Ar-Raaziq (The Provider). When they are ill we would find them going to the doctor and taking medicine. Then how can it be, when Allah (Subhanahu Wa ta’ala) has commanded us to motivate the people of power like the armies in the Islamic world to undertake their duty of repelling the aggressor and crushing the crusaders that they remain inactive praying for the Mahdi to emerge or for the victory to be granted? How can it be that they remain silent when Allah (Subhanahu Wa ta’ala) has commanded us to undertake the intellectual and political struggle in order to remove the corrupt rulers in the Islamic land and replace them with the Khilafah? As if we are like a feather in the wind with no accountability.

We must understand that victory is only granted by Allah (Subhanahu Wa ta’ala) just as Rizq (provision) is, however we have not been left on this earth without a Shari’ah wandering aimlessly. Rather He (Subhanahu Wa ta’ala) revealed the Qur’an in the month of Ramadhan as a guidance for mankind together with the clear proofs of this guidance for us to follow.

The two extremes of defeatism and fatalism are both incorrect and did not exist in the Sahabah (ra). The Muslims in the battle of Badr as in all the other battles understood that Allah (Subhanahu Wa ta’ala) is the provider of the victory even if they were outnumbered, so they didn’t become defeated by the difficult reality around them, rather they knew that they were entrusted with the obligation of doing their utmost to defeat the enemy. The example of Badr is sufficient to demonstrate this.

In the second year of Hijrah the Messenger of Allah (Sallallahu Alaihi Wasallam) set out on the 8th of Ramadhan with three hundred and five of his companions mounted on seventy camels - ‘Amr ibn Umm Maktum was assigned to lead the prayer whilst Abu Lubabah was left in charge of Madinah. They rode the camels in turn heading towards a caravan led by Abu Sufyan. As they marched on they sought news of the caravan until they had reached the valley of Dafran where they settled, and news reached them there that Quraish had set out from Makkah to protect their caravan. The whole affair then assumed different proportions for it was no longer simply a raid on a caravan, the question was whether to confront Quraish or not. So Allah’s Messenger (Sallallahu Alaihi Wasallam) consulted the Muslims. Abu Bakr (ra) followed then by ‘Umar (ra) voiced their opinions respectively, then al-Miqdad ibn ‘Amr (ra) arose and said, "O Messenger of Allah! Go where Allah tells you, for we are with you. We shall not say as the children of Israel said to Moses ‘You and your Lord go and fight and we will stay at home’, but you and your Lord go and fight and we will fight with you.""Give me advice O men!" by which he meant the Ansar who had paid allegiance to him at al-’Aqabah. They had pledged to protect him as they protected their wives and children, with the stipulation that they were not responsible to fight with him outside Madinah. When the Ansar sensed that he (Sallallahu Alaihi Wasallam) meant them, Sa’ad ibn Mu’adh (ra) who was holding their banner said, "It seems as if you mean us, O Messenger of Allah." He (Sallallahu Alaihi Wasallam) said, "Yes.” Sa’ad said, "We believe in you, we declare your truth, and we witness that what you have brought us is the truth, and we have given you our word and agreement to hear and obey; so go where you wish, we are with you; and by He who sent you, if you were to ask us to cross this sea and you plunged into it, we would plunge into it with you; not a man would stay behind. We do not dislike the idea of meeting our enemy tomorrow. We are experienced in war, trustworthy in combat. It may well be that Allah will let us show you something which will bring you joy, so take us along with Allah’s blessing." The Messenger of Allah (Sallallahu Alaihi Wasallam) was delighted with Sa’ad’s words and said, "Forward in good heart, for Allah had promised me one of the two parties, and by Allah, it is as though I now saw the enemy lying prostrate."

Then the two sides advanced and drew near each other on Friday morning on the 17th of Ramadhan. The Messenger of Allah (Sallallahu Alaihi Wasallam) straightened the ranks and incited the Muslims to fight. The Muslims were encouraged by the words of Allah’s Messenger (Sallallahu Alaihi Wasallam) and went forward. The fighting broke out fiercely and the heads of the Quraishi fighters went flying from their bodies, the Muslims becoming stronger all the time chanting ‘Ahad! Ahad!’ (The One, the One). Allah’s Messenger (Sallallahu Alaihi Wasallam) whilst standing in the midst of the confrontation took a handful of pebbles and threw them at Quraish saying, "Foul be those faces!" Then he (Sallallahu Alaihi Wasallam) ordered his companions to charge and they duly obliged until the battle was over, and the foe was routed. The Muslims emerged victorious despite being outnumbered three to one, they slew many warriors and tribal leaders of Quraish and took captive many more. The Quraish fled the battlefield and the Muslims returned to Madinah having achieved a truly great victory.

In these difficult days it is vital for us to have the mentality the Sahabah (ra) had regarding the issue of Nasr (victory). We must believe that Allah (Subhanahu Wa ta’ala) will provide it whenever He (Subhanahu Wa ta’ala) wishes, we shouldn’t become defeated if we don’t see it, nor should we remain idle waiting for it to come about. We have to do our utmost in implementing all the orders of Allah (Subhanahu Wa ta’ala) including those regarding changing the status quo and re-establishing the Khilafah. This life is a test and in pursuit of political change we may face all types of tribulations as the Prophet (Sallallahu Alaihi Wasallam) and the Sahabah (ra) faced.

“Or do you think that you shall enter the gardens of Bliss (al-Jannah) without such (trials) as came to those who passed away before you?” [TMQ Al-Baqarah: 214]

Indeed Allah (Subhanahu Wa ta’ala) has promised us His (Subhanahu Wa ta’ala) help and victory.

“So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers” [TMQ Ale-Imran: 139].

“O you who believe if you aid the cause of Allah he will aid you and make your foothold firm” [TMQ Muhammad: 7].

Aafia Siddiqui?

Who will free Aafia Siddiqui?

In March 2009 two female US Journalists, Euna Lee and Laura Ling were seized by North Korean border guards while reporting for California-based Current TV. They were subsequently tried and sentenced to 12 years in prison for "hostile acts" and illegal entry into North Korea. After their imprisonment America worked tirelessly to get the women released and in August 2009 dispatched former US President Bill Clinton to speak with North Korea's Kim Jong Il. The meeting was productive and the two women were later released.


In March 2003 a women was also seized and imprisoned. Her name was Aafia Siddiqui. Like the US Journalists she was a women, she studied and worked in America and her three children were American citizens. But unlike the US Journalists captured six years later she was a Muslim and she had no leader to take care of her affairs.
This is her story.
Dr Aafia Siddiqui was born in Karachi, Pakistan, on March 2, 1972. She was one of three children of Mohammad Siddiqui, a doctor trained in England, and Ismet. She is a mother of three and also a Hafiz-e-Quraan. Aafia and her three children were seized by Pakistani intelligence agents in March 2003 and handed over to the Americans in Afghanistan where she was imprisoned in Bagram and repeatedly raped, tortured and abused for years. A report in the Pakistani Urdu press at the time said that Aafia and her three children were seen being picked up by Pakistani authorities and taken into custody.

Moazzam Begg, and several other former captives of the Americans reported that a female prisoner, "prisoner 650", was held at Bagram Airbase in Afghanistan. Yvonne Ridley of Cageprisoners.com wrote about "Prisoner 650" (Aafia) her ordeal of torture and repeatedly being raped for over four years.

"The cries of (this) helpless woman echoed (with such torment) in the jail that (it) prompted prisoners to go on hunger strike." Yvonne called her a "gray lady (because) she (was) almost a ghost, a spectre whose cries and screams continue to haunt those who heard her. This would never happen to a Western woman."

Both the Pakistan government as well as US officials in Washington denied any knowledge of Aafia's imprisonment until her plight was brought out in to the open and started to receive media attention. Trumped up allegations were then brought against her that she was involved in terrorism and a ludicrous claim that she managed to wrestle a gun off a US soldier and shoot at US officers.

On 4th August 2008, federal prosecutors in the US confirmed that Aafia Siddiqui was extradited to the US from Afghanistan where they allege she had been detained since mid-July 2008. The US administration claimed that she was arrested by Afghani forces outside Ghazni governor's compound with manuals on explosives and ‘dangerous substances in sealed jars' on her person. They further allege that whilst in custody she shot at US officers (none being injured) and was herself injured in the process.

On 7th August 2008 an article in the The News exposed some of the treatment Aafia had been subjected to whilst in American custody.

one of her kidneys had been removed
her teeth had been removed
her nose had been broken, and improperly reset
her recent gunshot wound had been incompetently dressed, was oozing blood, leaving her clothes soaked with blood.

An August 11, 2008, a Reuters report stated that she had appeared at her court hearing in a wheelchair, and that her lawyers pleaded with the judge to make sure she received medical care. Elizabeth Fink, one of her lawyers, told the Judge:

"She has been here, judge, for one week and she has not seen a doctor, even though they (U.S. authorities) know she has been shot."

Aafia's Lawyer Elizabeth Fink told a federal judge in New York that Aafia shows signs of having been imprisoned and treated inhumanely for a long period of time. According to documents described in court by Fink, Aafia told prison staff that she feared her son was being starved and tortured, and asked them to take food off her tray and send it to her son in Afghanistan.

Another of her lawyers, Elaine Whitfield Sharp, "We do know she was at Bagram for a long time. It was a long time. According to my client she was there for years and she was held in American custody; her treatment was horrendous."

Aafia remains in a US detention facility in New York, in poor health, subjected to degrading and humiliating strip searches and cavity searches whenever she receives a legal visit or appears in court. She has subsequently refused to meet with counsel. It has been reported that she may suffer from brain damage and that a part of her intestine may have been removed. Her lawyers say her symptoms are consistent with a sufferer of Post Traumatic Stress Disorder.
The trial of Aafia Siddiqui will start this week.

In the absence of the Khilafah she along with every other Muslim in the world is effectively stateless and as prophesised by the Messenger صلى الله عليه وسلم we are like froth and scum that is carried down by a torrent of water.

"The People will soon summon one another to attack you as people when eating invite others to share their food." Someone asked, "Will that be because of our small numbers at that time?" He صلى الله عليه وسلم replied, "No, you will be numerous at that time: but you will be froth and scum like that carried down by a torrent (of water), and Allah will take the fear of you from the breasts (hearts) of your enemy and cast al-wahn into your hearts." Someone asked, "O Messenger of Allah, what is al-wahn?" He صلى الله عليه وسلم replied, "Love of the world and dislike of death." [Abu Dawud and Ahmad]

It's wahn that led the Pakistani authorities to kidnap and handover a Muslim women to the Americans even though the Messenger of Allah صلى الله عليه وسلم said, "A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. [Bukhari]

It's wahn that prevented any ruler in the Muslim world lifting a finger to help protect the honour of a Muslim women and free not just Aafia but the thousands of Muslims incarcerated in Guantanamo, Bagram, and secret CIA detention centres even though the Messenger of Allah صلى الله عليه وسلم said: "Indeed it is obligatory upon the Muslims to free their captives or to pay their ransoms."

It's wahn that leads the rulers in the Muslim world to imprison, torture and abuse hundreds of thousands of sincere Muslims in their dungeons even though Hisham bin Hakeem said; "I bear witness that I heard the Messenger of Allah صلى الله عليه وسلم say; 'Allah will punish those who punish the people in the Dunya.'" [Muslim]

We must remember that we were not always stateless. When the Islamic State existed in the past the honour of Muslim women was protected and the Muslim prisoners were freed.

During the time of the Prophet صلى الله عليه وسلم a Jewish goldsmith of Banu Qaynuqa abused the honour of a Muslim woman by tying the edge of her garment causing her private parts to become uncovered. A Muslim man happened to be there and killed the man. The Jews then retaliated by killing that Muslim. The man's family called the Muslims for help and the Prophet صلى الله عليه وسلم sent an army against them and after a 15-day siege expelled the entire tribe from Madinah.

Imam ibn Athir records in ‘Kamil' the famous story of a Muslim woman who was captured by the Romans and held in a place named ‘Amuriyyah. Not content with only capturing her they tried to dishonour her as well. Frightened and alone she called out the name of the Khaleefah, "[Ya Mu'tasim] Oh Mu'tasim." A man witnessed this incident and rushed to the Khaleefah informing him of what had happened. When he heard the plight of this woman he responded bravely, "Labbaik [I am here at your call]." He prepared a large army and set off for battle and to rescue the woman. Mu'tasim's army conquered the enemy and entered ‘Amuriyyah. After destroying the enemy stronghold, they came to the woman and freed her.


Khaleefah Umar bin Abdul-Aziz sent a letter to the Muslim POWs in Constantinople. He told them:

"You consider yourselves to be POWS. You are not. You are locked in the cause of Allah. I would like you to know that whenever I give something to the Muslims I give more to your families and I am sending so and so with 5 dinars for each one of you and if it wasn't that I fear the Roman dictator would take it from you I would have sent more. I have also sent so-and-so to secure the release of every single one of you regardless of what the cost would be. So rejoice! Assalamu Alaykum."
Oh America and its allies!

Today you murder our men, women and children, torture and imprison us and steal our resources. But you must realise this is only a temporary situation. The Islamic revival is gathering pace and the wahn is slowly melting away through the interaction with the strong Islamic thoughts. You know this which is why you launched the war on terror and why you spend $billions occupying our lands.

When the victory of Allah سبحانه وتعالى arrives and the Muslim lands unite under one Khaleefah, be under no illusion that the Khilafah will utilise all its political, economic and military might to free the Muslim prisoners and protect the honour of our women.

Lessons from the story of Musa (as)

Al-Qur'an Al-Kareem informs us about organizing the relationship between man and his Creator, man with himself and man with others. This is done so that harmony will be existent until the Day of Judgment. In addition to this, one cannot help but notice that in many places, the Qur'an includes stories about previous Prophets. What is the role of these Qur'anic anecdotes in carrying the da'wah during this and every age? There is no doubt that the Qur'anic stories are replete with signs, lessons and miracles, and that a da'wah carrier needs to be attuned to them. The Qur'an does not leave any aspect of our life without having an effect on it in one way or another.
It is quite true that we are bound to the Shari'ah that Muhammad (saaw) brought, and we are not allowed to take the Shari'ah of those that preceded us. It should be noted, however, that when we examine the stories of previous prophets (pbut), we are not taking any legislation from them, only the wisdom and lessons about how they carried the da'wah. It is solely for this purpose that Allah (swt) mentioned these stories in the Qur'an. Now, if we had to choose a lesson from the Prophethood of Muhammad (saaw), one story that may initially come to mind is the Isra' and Mi'raj. This story reminds us of what happened to the Holy Land that Allah (swt) has blessed, and how today this land has been taken away from the Muslims. This should become a source of motivation for Muslims to save the Holy Land, and all other lands.
The story of Musa (asws), in particular, has many lessons and many steps that Musa (asws) undertook when he called Firawn (Pharaoh) to believe. These actions are tactics that we now need to examine and study. Al-Qur'an Al-Kareem has a variety of stories of different Prophets. When it comes to Musa (asws) and his life, we can conclude that Surah Taha is enough as a source to expound upon the lessons from his life. We will examine this Surah, Insha'Allah, understand it, and see how Syed Qutb (ra) explained it in his book Fi-dhelaal Al-Qur'an (In the Shade of the Qur'an).
Surah Taha begins with Allah (swt) telling Prophet Muhammad (saaw) that the Qur'an was not revealed to him (saaw) in order for him to suffer or live in misery, especially when people reject him and disbelieve in the message he (saaw) carries. This is because Muhammad (saaw) had no control, whatsoever, over the hearts of people, which would compel them to believe. As the Surah continues, it gives many details about the be'tha (when Allah sent Musa), and describes how Allah (swt) takes care of those who carry His message. Even though it is true that the stories comprise almost one-third of the Qur'an's contents, the story of Musa (asws) occurs most often, being mentioned many times and in many Surahs.
As we begin to analyze Surah Taha in understanding the story of Musa (asws), we see that Musa (asws) and his wife returned from Medyan, where Shu'ayb (as) once lived. On the way back to Egypt he saw a fire near the mountain of Sina. He asked his wife to stay behind as he went to examine the fire, hoping to catch some of its flame and start a fire of his own, to help guide him and keep him warm during the cold night. This beginning shows how Allah (swt) prepares a da'wah carrier, both mentally and physically, for what is required of him in delivering the message. A da'wah carrier is willing to do what the da'wah requires from him no matter how difficult the challenge is. This example exhibits this attitude, where Musa (asws) knew he would have to climb mountains and walk long distances to reach his destination.
When he reached the light, Allah (swt) revealed,
"And when he came to it (the fire), he was called by name 'Oh Musa!, Verily! I am your Lord! So take off your shoes, you are in the sacred valley of Tuwa. And I have chosen you. So listen to that which is inspired in you' " (20:11-13)
Upon hearing this, Musa (asws) was given the knowledge that he had been chosen to be Allah's messenger, and this required him to prepare, with all of his senses, to understand the message he would be carrying. This message was based on three fundamental issues, as described:
"Verily! I am Allah! None has the right to be worshipped but I, so worship Me, and offer prayers perfectly, for My remembrance. Verily! The hour is coming - and My Will is to keep it hidden - that every person may be rewarded for that which he strives. Therefore, let not the one who believes not therein, but follows his own lusts, divert you therefrom, lest you perish (20:14-16)."
These core elements, which are required from every message and da'wah carrier, are:
To believe in Allah (swt) and His oneness; to believe that Allah (swt) is the only one who deserves to be worshipped and not anyone or anything else; and to expect no reward from anyone, whomsoever, except from Allah (swt).
In doing so, the da'ee will pay no attention to those who are trying to deviate him, or those who are telling him things like: "you are just wasting your time", "nobody listens to you", or "why don't you do something more pragmatic."
Then the Surah proceeds to another issue, of how Musa (asws) felt when he saw his staff transformed into a snake, and how fear overwhelmed him. Nonetheless, he was ordered to pick it up, and not to be scared, because Allah (swt) would make it go back to its real nature. After witnessing this, Musa (asws) felt relaxed and Allah (swt) continued to comfort him. Allah (swt) cured Musa (asws) from the ailment he had in his hand, Allah (swt) said,
"And press your (right) hand to your (left) side, it will come forth white (and shining), without any disease as another sign, (20:22)."
This was another miracle the Messenger of Allah (swt) would use as proof of his prophethood. Once all of this took place, then all of his senses, abilities, and every part of his body was ready to carry the requirements of this obligation from Allah (swt).
This brief description of how the Qur'an prepared Musa (asws) to carry the message, reminded our Prophet (saaw), and reminds us, that the nafs need preparation in order to carry the requirements and responsibilities of the Da'wah. This preparation requires special attention and signs, and might be through a miracle like making the staff of Musa (asws) a snake, or a miracle like Al-Qur'an Al-Kareem, which is the case with Muhammad (saaw). Then the ayat talk about the first obligation placed on Musa (asws),
"Go to Firawn! Verily, he has transgressed (all bounds in disbelief and disobedience, and has behaved arrogantly, and as a tyrant) (20:24)."
After receiving this order, he began to remember how oppressive and cruel Firawn was to his people, enslaving and torturing them. Musa (asws) began to seek help and support from his Lord, Allah (swt),
"Musa said: 'O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness). And ease my task for me; And loosen the knot (the problem) from my tongue, (i.e. remove the impairment in my speech), that they understand my speech, And appoint for me a helper from my family, Haroon, my brother; Increase my strength with him, And let him share my task (of conveying Allah's message and Prophethood), That we may glorify You much, And remember You much, Verily! You are of us Ever a Well-Seer (20:25-35)."
He asked for all this because he knew the weaknesses he and his brother had, and would have to overcome in order to accomplish their mission. With this, Allah (swt) reminds us that whenever he orders someone to do something, whether it is one of His prophets or a da'wah carrier, He will provide them with the abilities to achieve their obligation. Allah (swt) will never ask His da'wah carriers to do something beyond their reach or their abilities. In response to Musa's request,
"Allah said: 'You are granted your request, O Musa! (20:36)."
Allah (swt) continues to remind Musa (asws) of the favors that have already been bestowed upon him, starting with how he was supposed to be killed at birth, like the rest of the children that Firawn was killing, but was spared. This reminds the da'wah carriers that Allah (swt) will never let them down, because they are the ones that are trying to establish His Deen, and they are the ones who are trying to spread the call to obey Allah (swt) amongst all of mankind.
Allah (swt) then told Musa (asws),
"Go you and your brother with My Ayat (proofs, evidences, verses, lessons, signs, revelation, etc.,) and do not, you both, slacken and become weak in My remembrance. Go to Firawn, verily, he has transgressed (all bounds in disbelief and disobedience, and has behaved arrogantly, and as a tyrant). And speak to him firmly, perhaps he may accept admonition or fear Allah (20:42-44)."
This demonstrated to us that when Allah (swt) ordered Musa (asws), Muhammad (saaw), and all the prophets to carry the da'wah, He also told them how to carry it. He even told them which style to use, as in this example. They were told not to be harsh, rather they should be firm with the people, even with the oppressors. Also, they shouldn't become desperate or frustrated, nor should they ever lose hope that the people will be guided. This is because once frustration gets to the heart of the da'wah carrier, then the da'wah will lose its momentum and its spark. This will make the da'wah carrier slow his efforts, and eventually stop him from carrying the da'wah. Those who deliver da'wah must continue carrying it without any frustration, even if the road is full of Firawns.
Fear was in the hearts of Musa and Haroon (pbut), mainly rooted in the imminent interaction between them and Firawn,
"They said: 'Our Lord! Verily! We fear lest he should hasten to punish us or lest he should transgress (all bounds against us)' (20:45)."
This shows us how a da'wah carrier may become fearful of the dangers posed to him, and how peace-of-mind is needed in order to overcome his fear. This must be accomplished in a way that will never make him have fear from delivering da'wah again, and to the point where he will disregard the source of the fear. Upon this request, Allah (swt) sent them good news
"He (Allah) said: 'Fear not, Verily! I am with you both, Hearing and Seeing' (20:46),"
reminding them that He, Allah (swt), Al-Qadir, the one in control, the one above every oppressor and every person, the one who is stronger than anybody, was with them. This was enough for them to become relaxed, allowing them not to fear anything, and to realize that when Allah (swt) is with them, then no one can harm them.
Subsequently, Allah (swt) gave them the order
"So go you both to him, and say: 'Verily, we are Messengers of your Lord, to ask you to let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!' (20:47)."
They were the two messengers sent to save Bani Israel from the oppression of Firawn, to bring its people back to the 'aqeedah of Tawheed, and to take them to the Holy Land. This was also good news to Muhammad (saaw), reassuring him that Allah (swt) would never let him nor those who follow him, down. The ayat continues, relaying to us the conversation that took place between Musa (asws) and at-taghiya (the tyrant), Firawn.
"Firawn said: 'Who then, O Musa, is the Lord of you two' (20:49)?"
Then, "Musa said: 'Our Lord is He Who gave to each thing its form and nature, then guided it aright' (20:50)."
Firawn neglected and ignored the fact that Haroon and Musa (asws) were messengers of Allah (swt). That is why he asked them about their Lord, and he heard the answer, that their Lord is the Creator and the organizer of everything. Then Firawn questioned Musa (asws) again,
"(Firawn) said: 'What about the generation of old' (20:51)."
To which,
"(Musa) said: 'The knowledge thereof is with my Lord, in a Record. My Lord is neither unaware nor He forgets. (20:52)."
In actuality, by this Musa (asws) was telling Firawn that Allah (swt), the Creator, was the One who was guiding him, and without this guidance, Musa (asws) would not have knowledge. He continues to tell Firawn,
"Who has made earth for you like a bed (spread out); and has opened roads (ways and paths etc.) for you therein; and has sent down water (rain) from the sky. And We have brought forth with it various kinds of vegetation. Eat and feed your cattle, (therein). Verily, in this are proofs and signs for men of understanding (20:53-54)."
His aim in this was to explain to Firawn the ability of his Lord, Al-Khaliq (The Creator), Ar-Razzaq (The Provider), Al-Mudhabir (The organizer). This description which Musa (asws) gave to Firawn called upon every good mind to think about this wonderful system that was created by Allah (swt). Musa (asws) continued his discussion with Firawn, hoping he might fear Allah (swt) and believe
"Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again (20:55)."
Firawn, however, was stubborn and arrogant, claiming that he was a lord himself. In reality, of course, he was very weak, and had no answer to the signs that Musa (asws) was bringing him. Instead of responding to the evidence which Musa (asws) brought with another evidence, he started maneuvering and tried to change the subject. He began throwing accusations at Musa (asws),
"He (Firawn) said: 'Have you come to drive us out of our land with your magic, O Musa? Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we, nor you shall fail to keep, in an open, wide place where both shall have a just and equal chance (and beholders could witness the competition)' (20:57-58)."
To this Musa (asws) responded,
"(Musa) said: 'Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon)' (20:59)."
Now in order to understand what type of person Firawn was, we must remember his crimes, namely that he killed the sons of Israel, he used to kill their men and their boys, leaving their womenfolk alive. He did this because he was so afraid of his people, fearing that they would threaten his status in life, which he was so careful to protect. He paid attention to nothing but his kingdom, to the throne he sat on, and whatever else he owned. This behavior is typical of our rulers today. They are so fearful that some ideological movement or political parties who are trying to implement Islam as a complete system, which would wrest their rulership from them. That is why today's rulers slander and hunt down such movements the same way Firawn attacked Musa (asws) and his people.
The way Firawn challenged Musa (asws), thinking that Musa (asws) would give up, serves as a valuable lesson for da'wah carriers nowadays. However, Musa (asws) did not give up, he accepted the challenge because he was assured that Allah (swt) was with him. He was confident that the Haqq would win and the batil would be defeated, no matter what the oppressors and the liars did.
"So Firawn withdrew, devised his plot and then came back (20:60),"
He assembled all his magicians and all his powers. This is quite similar to what our current rulers do today when they are confronted with the Haqq. Their aim is to manipulate the minds of the populace, trying to make them believe what the rulers want them to believe. This can be easily observed when we hear government backed scholars giving us fatawa that legitimize whatever haram our rulers commit, such as accepting peace with a Jewish state established on Muslim lands, or inviting the troops of the kuffar to Muslim lands to fight against other Muslims. Our rulers attack those who carry da'wah by all means, at all times.
Musa (asws) did not forget to remind Firawn about something very important before the day of the meeting. He told him what the end would be for those people who fight against the da'wah and its carriers,
"Musa said to them: 'Woe unto you! Invent not a lie against Allah, lest He should destroy you completely by a torment. And surely, he who invents a lie (against Allah) will fail miserably (20:61)."
This statement made its way into the hearts of some of Firawn's people who were listening. Those who heard what Musa (asws) was saying started to think about it. Some of them believed that Musa (asws) was calling for Haqq, and Firawn was on the side of batil.
"Then they debated with one another what they must do, and they kept their talk secret (20:62)."
This shows us that good elements do exist in society during all times. They may even be from the offspring of the kuffar or from the oppressors. More importantly, this shows us that the da'wah carriers must not hesitate from saying the truth anywhere they are, at any time, because this word of truth might influence some people. Even in this example, we should know that the wife of Firawn became a believer.
In the meeting that came thereafter, Firawn's magicians faced Musa (asws),
"They said: 'Verily! These are two magicians. Their objective is to drive you out from your land with magic, and overcome your way of life. So devise your plot, and then assemble in line. And whoever overcomes this day will be indeed successful' (20:63-64)."
The ayah indicates that the dawah of Musa (asws) was comprehensive and was accused of threatening the status-quo. Also, the ayah shows that Firawn underestimated the people around him, assuming that they all would help him, and they would not say anything against him. However, he was mistaken. From this there is another lesson to be learned, that the Will of Allah (swt) was there, and that He (swt) witnessed all that occurred, and made Firawn offer to Musa (asws) the challenge to confront him in front of the people. This demonstrates how Allah (swt) will help da'wah carriers develop a platform from which they can address the people in an effective manner.
When the magicians met Musa (asws),
"They said: 'O Musa! Either you throw first or we be the first to throw (20:65)?"
Musa (asws) told them to begin, showing that the challenge was accepted from both parties. The magicians threw down their ropes and staffs. They were so convincing that Musa (asws) became frightened of what they had produced, believing what he saw to be real snakes. This serves to remind us that after everything, Musa (asws) was still a human being, and even though he knew Allah (swt) was on his side, he was overwhelmed by what he witnessed. So Allah (swt) reminded him,
"We (Allah) said: 'Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, no matter whatever amount (of skill) he may attain (20:68-69)."
Again, this is because what Musa (asws) was doing was the Haqq, and what they were doing was the batil. The batil will never succeed, no matter how powerful its proponents appear. When the batil is confronted with the clear Haqq, then the batil will collapse.
Musa (asws) responded to the order of Allah (swt), and threw down his staff. Upon doing this, a reaction that nobody expected took place.
"So the magicians fell down prostrate. They said: 'We believe in the Lord of Haroon and Musa (20:70)."
The prior disputes they had amongst themselves were reconciled, and now they all agreed with what Musa (asws) had brought. Their doubts transformed into iman, and their darkness became light. In response to this,
"(Firawn) said: 'Believe you in him (Musa) before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of palm-trees, and you shall surely know which of us [I (Firawn) or the Lord of Musa (Allah)] can give the severe and more lasting torment (20:71)."
Firawn was arrogant, believing that before the magicians could become mu'mineen (believers), his permission was required. This is the way all of the oppressors are, believing that the people are their slaves, and that they have to do whatever they command, whenever they want it.
Firawn refused to accept what Musa (asws) did as a miracle, but rather as magic. He threatened the magicians who believed in Musa (asws) with torture and execution. This is similar to what we find ourselves in today, when our current rulers use the same tactics, claiming that they want to maintain stability and the current way of life, and that they don't want any radicals or extremists to change the way people are living. Firawn thought that just by his order, the people who responded to Allah (swt) and His messenger would return to kufr. He underestimated the power of iman, which enters the heart and makes it more powerful than a mountain. The magicians responded to Firawn,
"They said: 'We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world (20:72)."
These are the believing sparks, which attack falsehood and the kufr, destabilizing its very foundation. Imagine the way Firawn perceived the scene, how dare they say something like this directly to Firawn's face, who claimed himself to be a god. He believed he owned the whole world, and the ability to take and give life. Firawn listened to these powerful statements, and how these believers didn't care about him or his threats and warnings anymore. They told him that they consider the iman which they just accepted as a means for their forgiveness. They continued,
"Verily! Whoever comes to his Lord as a Mujrim (criminal, polytheist, disbeliever in the Oneness of Allah and His Messengers, sinner, etc.), then surely for him is Hell, therein he will neither die nor live. But whoever comes to Him (Allah) as a believer (in the Oneness of Allah, etc.), and has done righteous good deeds for such are the high ranks (in the Hereafter), - Everlasting Gardens ('Adn Paradise), under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves [(by abstaining from all kinds of sins and evil deeds) which Allah has forbidden and by doing all that which Allah has ordained)] (20:74-76)."
Not only did they tell Firawn how they felt about his threats and their feelings towards this life, but now they began to threaten him. They told him that his crimes and his tortures would lead him to the torture of jahannam, a punishment which is more severe than Firawn could ever impose, leaving him to never die and never live. They declared their belief in their Lord, and vowed to never do anything but the khayr (good), in order to attain the highest level in Jannah. This level of conviction is completely foreign to the understanding of the oppressors. Their hearts are sealed, and refuse to be opened to the truth.
The ayat described the victory of the Haqq and the defeat of the batil, and exhibited the blessings of Allah (swt) when He (swt) directly intervened to save Musa (asws) and his people, and how He (swt) made Firawn and his soldiers drown in the sea. This came at a time when Musa (asws) and his people had no hope, because they were much weaker than the army of Firawn. The ayat tell us that the end of the struggle between the believers and kuffar resulted in a victory for iman and defeat and humiliation for the kufr.
This serves as a good example for us today, showing how in the past the believing sons of Israel were tortured and they had no helper or supporter whatsoever. Nowadays, the da'wah carriers who carry the Haqq, have no support or help, and no one to rely on, except Allah (swt). Consequently, they must remain on the Haqq, until Allah (swt) provides them with victory, the way He provided previous believers with victory.
".Verily, Allah will help those who help His (cause). Truly Allah is All-Strong, All-Mighty (22:40)."
The batil, the falsehood, will not last forever, it will be defeated sooner or later. The da'wah carriers must work until Allah (swt) gives His victory to the Muslims.
"It is He Who has sent His Messenger with the guidance and the Deen of truth (Haqq), to make it superior over all other ways of life, even though the Mushrikun hate it (9:33)."
Oh Shabbab of Muhammad (saaw)! We call upon you to raise up once more the rayaat (flags) that Muhammad (saaw) held up in the past, under which kufr and oppression were destroyed. Carry them, lift them, and spread the da'wah everywhere, so that you will live happily, your Ummah will live happily, and the Haqq will become superior on the earth, as Allah (swt) wants it to be.

Resetting US relations with Iran

Many have interrupted Obama's recent proclamation to suspend deployment of US missile shield components to Poland and the Czech Republic as proof that finally America is serious about recasting its relations with Russia in a more positive light. However, subsequent statements by members of Obama's administration about future plans for missile defense dubbed ‘phased adaptive approach' are likely to forestall warming of ties between Moscow and Washington.

For instance in a New York Times opinion piece, US Defense Secretary Robert Gates criticized his detractors for describing the new plan as "distorted as some sort of concession to Russia". He further emphasized that the new proposals would bolster European security. "We are strengthening-not scrapping-missile defense in Europe," he wrote.
Away from the public bickering over the effectiveness of the phased adaptive approach, one cannot help but notice that America is most interested in resetting its relations with Iran and not Russia.

New revelations about Iran's diminished missile capabilities now set the stage for the normalization of relations between Tehran and Washington. Downplaying the Iranian threat last month, Robert Gates said, "the intelligence community now assesses that the threat from Iran's short- and medium-range ballistic missiles...is developing more rapidly than previously projected" and "the threat of potential Iranian intercontinental ballistic missiles capabilities has been slower to develop than was estimated in 2006." Gates sudden reassessment follows a familiar pattern frequently employed by US officials to downgrade the peril of Iran's military assets-whenever the situation most demanded it. Previously, under the Bush administration, the National Intelligence Estimate (NIE) revised its estimate from 2010 to 2015 the date by when Iran would possess and atomic bomb.

Additionally, and more significantly, the NIE claimed that Iran had abandoned plans to weaponize its nuclear programme in 2003. NIE claims were a severe below to Israeli plans to attack Iran, and at the time was widely derided by officials of the Jewish State. At the end of last year, America also refused to sell Israel advanced versions of its bunker-busters bombs and downplayed Israel's show of air power over the Mediterranean. America's lack of support to its most trusted ally in the region clearly underscores that American intentions towards Iran are not nefarious at all.

America's ambivalence towards Iran was again on display when another close ally Britain found its sea personnel captured by Iranian forces. American indifference was intentional as she feared that Britain engineered the naval fiasco to instigate an attack on Iran. Likewise, the US offered very little public support to European voices that vociferously bellowed out calls for the Iranian protestors to topple the Iranian regime.

When scrupulously analysed each event presented America with a unique opportunity to initiate regime change in Iran that many politicians in Washington coveted for. But Washington chose not to do so. On the contrary, America acted in a strange manner-she either watched as a silent spectator or diplomatically mobilized efforts to cool down tensions. The out of character behaviour when measured against the ubiquitous fiery rhetoric that emanated from the corridors of power in Washington suggests to any reader of political events that the two countries are working in cohorts to cement America's hegemony in the region.
America's reliance on Iran to stabilize Afghanistan, Iraq and Lebanon is too precious to be squandered by any crude attempts undertaken by her closest allies to attack Tehran.
The overly inflated threat from Iran's benign nuclear programme by the incessant news coverage has conveniently provided America with the necessary pretext to augment its military ties with Israel and the Gulf countries. Not to mention it also provides America with new avenues to strengthen her missile defense shield abroad and aid nuclear proliferation throughout the Middle East under the guise of peaceful nuclear pacts and in the shadow of nuclear arms reduction talks with Russia. There is little doubt that America will exploit such pacts to ward off competition from Russia, China, and Europe to control cheap Middle Eastern oil.

All of this brings us to the present nuclear talks between Iran and the big six powers. The talks will only conclude, when America is fully satisfied that she can no longer achieve any of her strategic objectives and that her surrogates in Iran have been completely exhausted and are unable to execute her plans. At that juncture, America will settle the nuclear issue and may even allow Iran to keep nuclear weapons in exchange for strict controls.

Women and Shariah

Women and Shariah: Unraveling the myths



Whenever the word "Shariah" is mentioned, the oppression and mistreatment of women comes to the mind of many in the West. The Muslim community is all too familiar with words and phrases that are commonly associated with the subject of "Women and Shariah" in the Western media: second-class citizen, discrimination, injustice, violence, inferior to men, patriarchal, insignificant in society, enslaved to men and the list goes on.
One of the arguments presented by the West as to why they believe that the Shariah oppresses the woman is that the laws are restrictive towards the woman and particularly do not allow her personal,or sexual freedom. -They quote the dress code, segregation and the prohibition of socialising between the sexes, and the severe punishments for fornication or adultery. However, these liberal values come wrapped in their own set of problems. For example, they have allowed the sexual exploitation of women through the pornographic, advertisement and entertainment industries that have degraded the status of the woman in society. This has led to rising sexual harassment, abuse, and even rape. According to the British Crime Survey 2007, 230 women were raped every day in the UK. According to the British Crime Survey 2004, one in four women in the UK have faced some form of sexual assault since the age of 16. The US Department of Justice has reported figures regarding sexual assault in the US that indicate that a woman is sexually assaulted every 2 minutes. How much choice does a woman really have to engage in basic actions such as travel, work, education and taking her children to the park without fear of harassment or harm?


Islam does not believe in securing unlimited individual freedom but aims to protect other values within society. Values such as chastity, honour and respect of men and women alike, strong marriages, strong family units where every child is born within wedlock, knowing its father and mother and knowing who is responsible for its financial, physical and emotional welfare. It also believes in the cooperation of men and women within society - in education, economics, politics and societal life in general. It does not simply look at what will ensure maximum pleasure for individuals within society, but what is best for the harmony, safety, and respect for the community as a whole.


It believes the idea of men and women viewing one another in a purely sexual manner produces a culture of promiscuity and adultery that creates an obstacle in their cooperation and harms the other values it seeks to protect within society. It therefore sets down laws, rules and limitations to regulate the relationship between men and women in society to try and ensure that the triggering of the sexual desire and sexual relations are restricted to marriage and kept away from public life. The dress code, the prohibition of the socializing between the sexes, the prohibition of the use of the woman's body to sell any product or service, and the severe punishments for fornication, adultery and slander against the reputation of an individual, are all examples of such laws. The aim being to produce a society where women can interact with men and have an active public life that is productive, safe, and based upon mutual respect.


Another accusation brought against the Shariah is that it discriminates against the woman, is patriarchal and gives her inferior status to the man. -e reason given is the lack of gender equality in various laws. They quote the difference in the process of divorce between men and women, differences in the laws on inheritance, testimony, polygamy, roles and rights in marriage, and so on.


If we examine this concept of "Gender Equality", the irony is that in itself it is a patriarchal concept for it places the man as the figure head or goal that the woman aspires to reach. Over the generations many Western feminists have accepted that it brings its own set of contradictions and dilemmas. For example, the dilemma of how a woman can call for equality which negates the relevance of gender in public life but at the same time call for pregnancy or maternity rights or flexible working hours based on sex difference. The call for gender-neutral laws that do not recognise the obvious differences between the sexes may actually contribute to injustices against women. For example, employers could expect the same commitment at work with respect to time and physical activity of women who are pregnant or have young children. In addition, the concept of gender equality, which theoretically produced the "have it all woman" in reality produced the "do it all" woman - who continued to burden the household responsibility but now also had to burden the financial maintenance of the family through struggling to maintain a demanding career.


Islam has ordered that the man view the woman with great respect and honour. The Prophet(saw) said, "-The world and all things in the world are precious but the most precious thing in the world is a virtuous woman." The Messenger(saw) gave many sayings to elevate the status that the woman has in society, breaking away from the lowly status that women had as second class citizens enslaved to men in the Arab society. He (saw) said "The believer who has the most perfect faith is the one whose behaviour is the best and the best of you are the ones who are best to their women". It is this view towards the woman and the accountability to the Creator that acts as the primary guard to disrespect, discrimination, and harm of the woman.


With regards to gender equality, Islam does not compare the woman against the man or look at what is best for the woman verses what is best for the man when setting down all rights and responsibilities in family life or society. Rather it looks at the needs of the man and woman as a human being and what is best for family life and the community as a whole to achieve harmony.


Therefore, in certain areas the rights and rules are the same. For example access to basic needs, education, healthcare, economic rights, access to justice, the same punishment for the same crime, having a political voice in society and the right to vote for the leader of the state. In some areas the responsibilities are the same, for example the prayers, the fasting, the Hajj, the paying of the zakat, the carrying of the dawa and accounting the rulers. However, in some issues the rights and roles are different between the man and the woman, for example, the process of divorce, the dress code, inheritance, polygamy, the need for 2 female witnesses to provide testimony in certain court cases against one man, custody of the child, and the roles and rights in marriage and family life.


Therefore, in some areas, Allah (swt) has given the man certain rights He has not afforded to the woman and in other issues He (swt) has given the woman rights He has not afforded to the man. Islam does not see difference as a problem nor as discrimination for it does not view one role or right above another. For example, in family life Islam defines the responsibility of the man as the breadwinner and the woman as the homemaker and the nurturer of the children. One role is not above another, but both are essential for the functioning of a family and the progress of society as a whole. Within Islam the woman is to be financially supported by the male members of her family, her community, and by the state. Therefore, although the woman is permitted to work, there should be no societal or financial pressures upon her to do so if she chooses not to. This is crucial as the woman cannot compromise her vital role of being a wife and mother and of nurturing the thinking and behaviour of the future generations.


In summary, the roles and rights of men and women in Islam are complementary rather than competitive. Simply looking at what is best for the woman verses what is best for the man can sometimes overlook what is best for the children, for a strong marriage and for a harmonious family life. It believes strongly in cooperation rather than in gender battles.


As Muslims living in the West, we are in a prime position to challenge the lies being propagated about Islam and the Shariah. We have a great responsibility to not only defend the Islamic rules but to show others the failings of the capitalist secular liberal creed in solving the problems that women face within society. We have a duty to present the truth and beauty of the Islamic system in addressing the status and position of women within society and a duty to present the beauty of the Shariah in regulating the relationship between men and women to produce true cooperation and harmony in society.

One State Solution

One State Solution: A Zionist Dream

Recent events in Palestine have raised many concerns about the practicality of the so-called ‘Two States Solution’. Political analysts are now perplexed, thinking as to whether this ‘solution’ will ever really work. Political commentators are now seriously questioning whether this proposal is realistic and if Israel will ever treat its potential neighbour, the imaginary state of independent Palestine, with fairness and justice? The overwhelming majority of these commentators and analysts, having witnessed Israeli barbarity in Gaza, will reject the notion of trusting Israeli authorities altogether and will propose many different solutions. A different solution is already in existence, which, is deliberately ignored by the powers vested with the responsibility to diffuse this conflict. This solution is a ‘One State Solution’[1], which has worked perfectly well in the past and still has the potential to restore the same prosperous and peaceful co-existence – which lasted for centuries - between the Muslims, Jews and Christians: The Golden Age of Islam.

The Islamic system is the only system that carries the capacity of treating others with complete fairness. Under the Islamic system, Jews lived in harmony and peace for over one thousand years and some of the Jewish scholars/historians remember that era as the ‘Islamic Golden Age’. Whenever the non-Muslim powers took control of any land, they failed to demonstrate impartiality and justice towards the other, especially, in political as well as socio-economic affairs.

In recent years, the British government has exerted immense pressure on Muslim leaders to combat anti-Semitism in the Muslim community. Muslims are however, the least deserving people to be accused of fostering anti-Semitism, as the facts presented below will amply demonstrate that the Jews were not treated in Islamic lands as they were treated elsewhere. The following discussion will substantiate the value and necessity of reviving the ‘One State Solution’ for Palestine, a solution that will provide freedom and security to all.

Jews had reached the peak of their prosperity under Islamic rule. Hasdai Ibn Shaprut (915-990 CE) was the chief minister of the Islamic Caliphate of Cordova, governed by the most powerful monarch in Western Europe, Abdur-Rahman III. Hasdai’s position inevitably benefited his people, as he made inquiries into the affairs of his brethren scattered as far as Caucasus. In a letter to the Jewish Khazar King Joseph, he elaborated upon his fortunate position in the Islamic lands:

‘Praise be to the beneficent God for his mercy towards me! Kings of the earth, to whom his [the Caliph’s] magnificence and power are known, bring gifts to him, conciliating his favour by costly presents, such as the king of the Germans, the king of the Gebalim, the king of Constantinople, and others. All their gifts pass through my hands, and I am charged with making gifts in return. (Let my lips express praise to the God in heaven who so far extends his loving kindness towards me without any merit of my own, but in the fullness of his mercies.) I always ask the ambassadors of these monarchs about our brethren the Jews, the remnant of the captivity, whether they have heard anything concerning the deliverance of those who have pined in bondage and had found no rest.’ [2]

Due to an active implementation of the Zionist apartheid policy in Palestine, one can never imagine a Palestinian Muslim becoming the prime minister of Israel. Samuel Ibn Nagrella ha-Nagid (993-1056 CE) was another powerful Jewish chief minister of Granada in Islamic Spain who served his people well. Abraham Ibn Daud (ca. 1161), a Jewish chronicler, elaborated upon ha-Nagid’s significance for the spread of the Jewish tradition:

‘He achieved great good for Israel in Spain, the Maghreb, Ifriqiya, Egypt, Sicily, indeed as far as the academy in Babylonia and the Holy City. He provided material benefits out of his own pocket for students of Torah in all these countries. He also purchased many books – [copies] of the Holy Scriptures as well as of the Mishna and Talmud, which are also among the holy writings. Throughout Spain and the countries just mentioned, whoever wished to devote full time to the study of the Torah found in him a patron. Moreover, he retained scribes who would make copies of the Mishna and Talmud, which he would present to students who were unable to purchase copies themselves, both in the academies of Spain as well as of the other countries we mentioned. These gifts were coupled with annual contribution of olive oil for the synagogues of Jerusalem, which he would despatch from his own home. He spread Torah abroad and died at a ripe old age after having earned four crowns: the crown of Torah, the crown of power, the crown of Levite, and towering over them all, by dint of good deeds in each of these domains, the crown of a good name.’ [3]

Samuel ibn Nagrella’s fortune and his influence benefited the Jews worldwide. This was only made possible because of his position as a chief minister of an Islamic power, and the relaxed attitude of the Muslim government towards the Jewish faith. For the Jews, this was certainly a practical manifestation of the promise made by Allah in the Quran:

‘And We have sent you (O Muhammad [SA]) not but as a mercy to mankind’ [4]

The mercy that Prophet Muhammad was sent with was not restricted to the Muslims alone, rather Islamic domination was to bring prosperity for others too. Note, that all the Jewish activities, under the patronage of Samuel Ibn Nagrella, mentioned above by Ibn Daud were taking place in the lands controlled by the Muslims. In other words, the freedom and autonomy allowed by the Shariah Law enabled the Jews to carry out their religious pursuits without any hindrance. Can one imagine an independent Islamic university or Madrasa functioning freely in the present day Tel Aviv? One needs not to be a genius to find an answer to this question. Bahya ibn Paqudah, a medieval Andalusian Jewish writer, describes the prosperous existence of the Jews in the Islamic lands in a treatise titled Kitab al-Hidaya (ca. 1080):

‘If one of our contemporaries looks for similar miracles now, let him examine objectively our situation among the Gentiles [Muslims in this case] since the beginning of the Diaspora and the way our affairs are managed in spite of the differences between us and them both secret and open, which are well known to them. Let him see that our situation, as far as living and subsistence are concerned, is the same as theirs, or even better, in times of war and civil disturbances. You see how both their leaders and their vulgar peasants toil much more than the middle and lower classes among us, according to our Lord’s promise contained in the Scriptures.’ [5]

Ibn Paqudah’s satisfaction concerning Jewish prosperity in Islamic Spain was not due to any other reason than the effective adherence by the authorities to the Islamic regulations with regards to the treatment of the non-Muslim subjects. He even acknowledges that ‘in spite of the differences between us and them both secret and open, which are well known to them’ the Jewish living conditions were some times better than those of the Muslims. This can not be attributed to anything other than the commandments in the Quran whereby Muslims are asked by God to uphold justice at all times, even towards those they may dislike:

‘O you who believe! Stand out firmly for Allah as just witnesses; and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety; and fear Allah. Verily, Allah is well-acquainted with what you do.’ [6]

Can a Palestinian citizen assert with confidence, like ibn Paqudah, today that his living standard is at least similar to that of an Israeli? The question of an ‘even better’ living standard for a Palestinian is as laughable as an American promise to deliver a just solution in the region. Benjamin of Tudela, a Spanish Jew who travelled to Baghdad in the year 1168 CE, described the situation of the Iraqi Jewry in these words:

‘In Baghdad there are about forty thousand Jews, and they dwell in security, prosperity, and honour under the great Caliph [al-Mustanjid, 1160-70 CE], and amongst them are great sages, the Heads of the Academies engaged in the study of the Law…’ [7]

The security, prosperity, and honour conferred upon the Jews of Baghdad is not surprising if one considers the teachings of the Prophet of Islam and his immediate followers in regards to protecting non-Muslim minorities living under Islamic governance. In the book of Sahih al-Bukhari, Prophet Muhammad (SA) is reported to have said:

‘Any one who kills a non-Muslim (Mu’ahid [protected one]) protected by the Islamic state will not smell the fragrance of paradise even though one can identify it from the distance of 40 years journey.’ [8]

Al-Bukhari narrated that even the immediate followers of the Prophet (SA) exercised maximum care in regards to fulfilling the promises of protection made with the non-Muslim citizens:

‘Omar bin Khattab [the 2nd Caliph] said on his death bed that whoever shall succeed me must fulfill the promises of Allah and his Messenger. Whatever treaty has been made with non-Muslims must be respected by my successor. He shall fight (if he has to) to protect them and he shall not put a burden upon them which they can not bear.’[9]

Will the Muslims in Palestine ever live in ‘security’, ‘prosperity’ and ‘honour’ the likes of which were enjoyed by the 12th century Iraqi Jews? In 1420 CE Rabbi Yitzhak Tsarfati wrote a letter to his persecuted German brothers from the Ottoman Turkish territory (Edirne [Adrianople]) inviting them to join him in prosperous and tolerant Islamic lands:

‘Your cries and laments have reached us. We have been told of all the sorrows and persecutions which you suffer in German lands. Listen, my brothers…if you…knew even the tenth of what God has blessed us with in this land, you would give heed to no further difficulties. You would embark at once to us…Here the Jew is not compelled to wear a yellow hat as a badge of shame…You will be free of your enemies. Here you will find peace.’ [10]

‘Here you will find peace’, is the concluding statement Rabbi Yitzhak used in his letter. This peace was an outcome of the justice delivered by the Ottoman authorities. If the Ottomans were just, this was due to the ideal they followed. The Prophet of Islam told his followers that on the Day of Judgment, when there will be no other shade, seven will be under the shade of Allah’s throne and a just ruler is at the top of the list [11]. Does a Muslim from Palestine have similar peace or can he invite other persecuted Muslim brothers and sisters to his homeland using the words of Rabbi Yitzhak? Are the Muslim men, women and children enjoying even the tenth of the prosperity the Israelis are enjoying today? Again the answer is easy to deliver, even by a Palestinian toddler. Even the Jewish pilgrims were protected from any injuries unlike today’s situation in Jerusalem. The Muslims are asked to produce all kinds of draconian paper work and endure humiliating security checks before they can even think of gazing upon the third most important land mark in Islam: Masjidul-Aqsa. In a stark contrast, an Italian Rabbi, Obadiah Yareh Da Bertinoro, travelled to Jerusalem in 1486 CE and he wrote a letter to his father telling him about the country and its people:

‘The Jews are not persecuted by the Arabs in these parts. I have travelled through the country in its length and breadth, and none of them has put an obstacle in my way. They are very kind to strangers, particularly to anyone who does not know the language; and if they see many Jews together they are not annoyed by it. In my opinion, an intelligent man versed in political science might easily raise himself to be chief of the Jews as well as of the Arabs…’ [12]

The Muslim scientists and academics are unable to achieve anything in the laboratories in Tel Aviv or any of the Israeli controlled institutions for that matter. One may argue that this may be due to the security threat posed by the Palestinian resistance. But the question ultimately boils down to what has caused this security threat to occur? Lack of justice and violation of rights naturally produces anxiety and fervour for resistance. Historically speaking, the Jews had no desire to resist Muslims in any way due to the prosperity they enjoyed under Islamic rule. They did, however, resist the Christian powers, as they were very often persecuted and provoked. A Jewish historian Elijah Capsali describes the Jewish prosperity in the Ottoman Empire in this way:

‘The Jews gathered together from all the cities of Turkey, both far and near, each person coming from his own place, and the community gathered in Constantinople in its thousands and its tens of thousands. The heavens helped them, too, and the king provided them perfect estates and houses filled with all kinds of goodness. The Jews resided there with their families and their clans; they were fruitful and swarmed and multiplied, and the land was full of them. From that day on, whenever the king conquered a place where there were Jews, he would immediately shake them up and drive them from there – and despatch them to Constantinople, the seat of his kingdom, and he would pick them up and cuddle them for ever. Now, since the Jews feared the Lord, he provided them with houses filled with all kinds of goodness in a place where formerly, at the time of the King of Byzantium, there were only two or three congregations, the Jews increased in numbers, becoming a people with more than communities, for the land could not support them altogether – for their property was overwhelming.’ [13]

‘For their prosperity was overwhelming’, having read this, can one still assert with reasonability that the Muslims were ever anti-Jewish or ant-Semitic? Islamic behaviour towards the Jews has been consistently filled with kindness and sympathy. This is due to the law Muslims follow, which is derived from the Quran and Sunnah. The Holy Quran instructs the Muslims to be kind to those who do not fight them for their religion:

‘Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allah loves those who deal with equity’.[14]

The Jewish chroniclers themselves testify to the Islamic kindness towards the weak and vulnerable. The Portuguese Jewish chronicler Samuel Usque elaborates upon the Jewish migrants’ situation in the city of Salonika, which was under the Ottoman rule:

‘The majority of my children who have been persecuted and exiled from Europe and many other parts of the world have taken refuge in this city, and she embraces them and receives them with as much love and good will as if she were Jerusalem, that old and ever pious mother of ours.’ [15]

Having read so many Jewish testimonies, one can easily see that the Jews found a safe haven in the Islamic lands and this fact alone is enough to convince one to place one’s confidence in the Islamic ‘One State Solution’. Those persecuted Jews who took refuge with the Muslims were also treated as friends and furthermore, their vulnerable situation was not exploited by the Muslim authorities. An Italian Jewish traveller, David dei Rossi, travelled through the Ottoman Empire during the 16th century. He documented his observations about Jewish people living in Safed in these words:

‘The Exile here is not like in our homeland. The Turks hold respectable Jews in esteem. Here and in Alexandria, Egypt, Jews are the chief officers and administrators of the customs, and the king’s revenues. No injuries are perpetuated against them in all the empire. Only this year, in consequence of the extraordinary expenditure caused by the war against Shah Tahmsap al-Sufi, were the Jews required to make advances of loans to the princes.’ [16]

The aforementioned primary testimonies provide a vivid perspective on the Jewish experience in Muslim lands, however, it is equally prudent to ponder upon the views of the contemporary Jewish and non-Jewish historians. The following paragraphs will shed light upon some of the modern works on the Islamic behaviour towards the Jews.

Some contemporary views:

Karen Armstrong notes in her History of Jerusalem that the Jews hailed the early Islamic conquest of the Byzantine lands as a mercy from God:

‘Toward the end of the seventh century, a Hebrew poem hailed the Arabs as the precursors of the Messiah and looked forward to the ingathering of the Jewish exiles and the restoration of the Temple. Even when the Messiah failed to arrive, Jews continued to look favourably on Islamic rule in Jerusalem. In a letter written in the eleventh century, the Jerusalem rabbis recalled the “mercy” God had shown his people when he allowed the “Kingdom of Ishmael” to conquer Palestine. They were glad to remember that when the Muslims arrived in Jerusalem, “there were people from the children of Israel with them; they showed them the spot of the Temple and they settled with them until this very day.”…In about 750 the Jewish author of “The Mysteries of Rabbi Simeon ben Yohai” saw the building [the Dome of the Rock] as a prelude to the messianic age. He praises the Muslim Caliph as “a lover of Israel” who had “restored the breaches of Zion and the breaches of the Temple” [17]

After having studied some early Jewish sentiments about the Muslim compassion, Karen Armstrong further concludes that:

‘The Muslims had established a system that enabled Jews, Christians, and Muslims to live in Jerusalem together for the first time.’ [18]

What Karen Armstrong failed to acknowledge was the fact that, under Islamic governance, it was not only the first time in Palestine but also the last time when the Jews, Muslims and Christians lived together in peace. And if this is proven to be accurate historically, then all sincere peace-brokers in the region and elsewhere should propagate the return of the Islamic system. History has proven beyond any element of doubt that this is the only long-term and durable solution for Palestine: ‘The One State Solution’.

Professor Dean Phillip Bell, who is dean and professor of Jewish history at Spertus Institute of Jewish Studies in Chicago, had similar views in regard to the Jewish treatment at the hands of Muslims:

‘Jews under medieval Islam never suffered from the same general negative perception as in the Christian West. Despite regional variations and high medieval political instability, in medieval Islam multicultural environments, combined with active engagement in sciences and literature, led to something of an Islamic golden age for the Jews, at least according to most historical accounts. It has been primarily in the context of recent political developments that the once assumed positive views of Jewish life under medieval Islam have been seriously questioned.’ [19]

Professor Bell’s comments are self explanatory and decisive, not requiring any further elaboration. Zion Zohar, an American Jewish historian, confirms the Jewish appreciation of the Muslim arrival in Spain (711 CE) in this way:

‘Thus, when Muslims crossed the straits of Gibraltar from North Africa in 711 CE and invaded the Iberian Peninsula, Jews welcomed them as liberators from Christian Persecution…Born during this era of Islamic rule, the famous Golden Age of Spanish Jewry (circa 900-1200) produced such luminaries as: statesman and diplomat Hasdai ibn Shaprut, vizier and army commander Shmuel ha-Nagid, poet-philosophers Solomon Ibn Gabriol and Judah Halevi, and at the apex of them all, Moses Ben Maimon, also known among the Spaniards as Maimonides.’ [20]

This prosperity and the Golden Age did not just end in the Middle Ages, rather this pattern continued for many centuries to come. In some places Jews were so comfortable with the Islamic system that they deliberately applied to Shari’ah courts for the purpose of attaining justice and arbitration, even when they had complete autonomy in their religious affairs [i.e. they had their own courts to refer to]. For instance, Amnon Cohen, another American Jewish historian, studied the 16th century documents stored in the archives of the Shari’ah religious court of Jerusalem (commonly known as sijill), whereby he found 1000 Jewish cases filed form the year 1530 to 1601 CE. Cohen published his research in 1994 and during his research he made some astonishing discoveries, as he himself states:

‘Cases concerning Jews cover a very wide spectrum of topics. If we bear in mind that the Jews of Jerusalem had their own separate courts, the number of cases brought to Muslim court (which actually meant putting themselves at the mercy of a judge outside the pale of their communal and religious identity) is quite impressive[21]…The Jews went to the Muslim court for a variety of reasons, but the overwhelming fact was their ongoing and almost permanent presence there. This indicates that they went there not only in search of justice, but did so hoping, or rather knowing, that more often than not they would attain redress when wronged…The Jews went to court to resolve much more than their conflicts with Muslim or Christian neighbours. They turned to Shari’a authorities to seek redress with respect to internal differences, and even in matters within their immediate family (intimate relations between husband and wife, nafaqa maintenance payments to divorcees, support of infants etc.).’[22]

Cohen further elaborates upon the Jewish condition in the 16th century Ottoman Jerusalem:

‘Their possessions were protected, although they might have had to pay for extra protection at night for their houses and commercial properties. Their title deeds and other official documents indicating their rights were honoured when presented to the court, being treated like those of their Muslim neighbours[23]…The picture emerging from the sijill documents is baffling. On the one hand we encounter recurring Sultanic decrees sent to Jerusalem – in response to pleas of the Jews – to the effect that “nothing should be done to stop them from applying their own law” regarding a variety of matters. There are also many explicit references to the overriding importance of applying Shari’a law to them only if they so choose. On the other hand, if we look closely at some of the inheritance lists, we see that the local court allocated to female members of Jewish families half the share given to male members, exactly as in Islamic law. This meant, ipso facto, a significant improvement in the status of Jewish women with respect to legacies over that accorded them by Jewish tradition, although it actually meant the application of Islamic law in an internal Jewish context [24]…he [the Muslim Judge] defended Jewish causes jeopardized by high-handed behaviour of local governors; he enabled Jewish business people and craftsmen to lease properties from Muslim endowments on an equal footing with Muslim bidders; more generally, he respected their rituals and places of worship and guarded them against encroachment even when the perpetrators were other Muslim dignitaries.[25]’

And finally Amnon Cohen describes the effective practicality of the Islamic One State Solution for the Jewish interests:

‘No one interfered with their internal organisation or their external cultural and economic activities…In a world where civil and political equality, or positive social change affecting the group or even the individual were not the norms, the Sultan’s Jewish subjects had no reason to mourn their status or begrudge their conditions of life. The Jews of Ottoman Jerusalem enjoyed religious and administrative autonomy within an Islamic state, and as a constructive, dynamic element of the local economy and society they could – and actually did – contribute to its functioning.’[26]

Therefore, the modern scholarly opinions too seem to suggest that the Muslims were never anti-Semitic nor did they ever persecute Jews because of their religion. If the Muslims have this historical record then they should be allowed to run the affairs of Palestine and other Islamic lands ensuring that the Islamic law is implemented comprehensively, as it was the effective implementation of this law in the first place which produced the ‘Golden Age’ discussed above. The ‘One State Solution’ based upon the Islamic model supported by Shari’ah is a cohesive model that allows a diverse multitude of ethnicities to co-exist and enjoy the same freedoms and rights that are thwarted by the Zionist state today. The ‘Two State Solution’ based upon Secular Democracy does not qualify to be a solution for the conflict, but rather will only intensify the divisions between the Muslim Palestinians. Furthermore, the proposal of the ‘Two State Solution’ is divisive and advocates the segregation of a ‘Jewish’ Sate from a Secular ‘Muslim’ state, proving that it is not a long term solution for the Middle East.

The Israeli authorities are not to be trusted, as their policies are adverse to peace and stability, and these policies are harmful for both the Muslim and the Jewish people. Orthodox Jews are also severely persecuted in Israel due to their opposition to the apartheid state of Israel. Neturei Karta Internationa[27] and International Jewish Anti Zionist Network[28] are two Jewish organisations working hard to show their solidarity with the Palestinian people. This in itself proves that not all the Jews sympathise with the Zionist cause. The 60 years Israeli criminal record alone should suffice to convince one to disqualify this terrorist state from taking charge of the holy land. Re-implementation of Islam and Islamic values alone can bring back the ‘Golden Age of the House of Jacob’, as the Muslims are bound to follow the teachings of their prophet concerning Jews, which are to be found in the treaty of Madina:

‘It is incumbent on all the Muslims to help and extend sympathetic treatment to the Jews who have entered into an agreement with us. Neither an oppression of any type should be perpetrated on them nor their enemy be helped against them.’[29]