Ghulam Ghaus Siddiqi, New Age Islam
shock you if I request you to judge the actions of those in leadership who
happily want to come into limelight by pouncing upon a ‘golden’ opportunity of
appearing as “heroes” or “representatives” of Indian Muslims, or to say
nominally, of ‘Islam’. Prominently this is the case of recent judgment on
Babrimasjid and Ramjanambhoomi, which is taken as an opportunity as if it were
a gift granted to the publicity-seeking religious “representatives”. You may be
shocked at my request for judging their actions, which might not have a direct
connection with their next-step demand for the review petition, yet indirectly
there is indeed a connection. That connection is highly inspired by a wish for
publicity-seeking which has weakened their mental faculty to decide what may
become good for the Muslims, Hindus and India.
speaking, today’s “religious representatives” seeking an opportunity to appear
in limelight have a role to play for the benefit of their personal wishes; - a
role which in view of Tariqat (meant here ‘a corpus of mystical experiences and
observations (mushahidat), is not a part of actual teachings of Islamic
religion. Islamic teachings never inspire one to do any deed for other than
achieving pleasure of God Almighty.
It must be
decoded here that a person should not be given the title of ‘representative of
Islam’ or ‘Muslims’ representative’, if his attitudes are not Islamic. It is
not more important to find him be attired in Kurta, Pyjama and turban than to
see shades of Taqwa which are recognised by the attitudes of humbleness,
sincerity, respect of humanity, thinking of welfare of the society, community
and country— each with the sole purpose of attaining pleasure of Allah
Almighty. It is embarrassing to express that we do not find such shades of
Taqwa in the attitudes of those who, in voices of several means of media, are
called “Muslim representatives”. Try please to find out such attitudes or
shades of Taqwa within them. Such attitudes of Islam are missing from such
“religious representatives” who could thereby win the hearts of human beings including
non-Muslims, the way the Sufis did through their humane deeds based on
sincerity, truthfulness and honesty towards Islamic religion.
a compiler of Ahadith in book-forms miss a hadith which reads, “Actions are
[judged] by intentions”. In all actions of worship, what works well in their
pursuit is such an intention which purely looks for the pleasure of Allah
Almighty. But present-day “Muslims’ representatives” want to earn publicity and
self-respect rather than the pleasure of Allah Almighty which actually comes
through one’s making good intentions and not the intention of publicity.
I would not
blame any names but say that they must feel that God knows them best about what
they want to seek through calling for review petition on the Babjri-Masjid
issue; publicity or pleasure of God Almighty. The question remains unsolved
unless we understand how we can please God Almighty in such an issue as a bone
of contention between two larger communities of human beings, Muslims and
Hindus. Meanwhile let this idea strike our mind that the pleasure of God
Almighty is attained by knowing what is actually Maqasid Sharia (objectives of
delving into Maqasid Sharia, it is better to observe that the review petition
against the Supreme Court’s Ayodhya judgment will be both futile and imprudent.
It is highly unlikely that any Muslim organization will succeed in getting the
Supreme Court to make any changes to its judgment which granted the disputed
land to Hindus for the construction of a Ram Mandir. Another thing to worry
about is that the Muslim parties, who had agreed to accept whatever the SC’s
judgment may be, favourable or unfavourable, are now planning to do just the
I would not
criticize any religious sentiment attached to a mosque or a temple, which can
be sensed respectively as a natural attitude in both Muslims and Hindus. Some
Muslims have expressed both acceptance and dissatisfaction over the SC’s
judgment. Some have even planned to file a review petition. The same reaction
would have come from some Hindus if the judgment had not been in their favour.
All this is their right provided it does not go against law and order. What is
laudable and commendable so far is that no riots or clashes between the two
communities have occurred so far after the SC’s judgment and thereby law and
order is still maintained. This credit definitely goes to all Indians,
Muslims must accept the SC’s Judgment without going to file any review
petition. They should close the chapter of contention between the two
communities by accepting whatever the Supreme Court has issued. Now they must
stick to other opportunities to express their servant-hood towards God
Almighty. This can be done if they build mosques in their hearts, spend time in
acts of worship, meditations in any of the mosques located in India, act upon
teachings of Taqwa and educate them with special focus on those of sincerity,
love, respect, humbleness and all other parts of goodness enshrined in Islam. This
is what the Maqasid Sharia demands today in its vast objectives including the
welfare of the society. It is time for Muslims to act upon universal teachings
of tolerance, patience, harmony and peace and thereby winning the hearts of
other fellow human beings including those who have great antipathy and
prejudice against Muslims, as any reaction to hate increases nothing but hate.
understand Maqasid-e-Sharia briefly, it is worth mentioning that numerous
rulings of Islamic Sharia are changed or concessions in Islamic laws are
granted according to changing circumstances of the time and thereby the door of
easiness and concession is always open for Muslim Ummah of every age. The basis
of changes in such rulings, according to majority of Muslim jurists, revolves
around the seven fundamental principles of Islamic Jurisprudence. They are 1)
zaruriyaat (absolute necessities), 2) hajat (necessity), 3) daf’e haraj
(removing difficulty), 4) ‘Urf (recurring practices of a large number of
Muslims), 5) Maslahah (interest/benefit), 6) izala al-fasad (elimination of
corruption), 7) umum-e-balwa.
necessities (zaruriyat) are classified in what preserves one’s faith (din),
soul (nafs), wealth (maal), mind (aql) and offspring (nasl). Some jurists add
the preservation of honour to these five popular necessities. Preservation of
these necessities is the objective of Islamic Sharia. So in the context of SC’s
judgment on Babri Masjid-Ram Janam Bhoomi, even if we believe that a land once
a masjid is always a masjid, we will still have to take into consideration the
objective of Islamic Sharia which preserves one’s life, removes difficulty,
eliminates corruption and ensures social interest. This will be in line with
the fiqhi maxim “Necessities cause the prohibited things to be permissible”, (الضرورات
تبيح المحظورات)”. That means we must accept SC judgment which, as
per some opinions, is a resolution and in conformity with the objective of
Islam in preserving lives of Indian civilians. If this resolution is not
accepted, there might occur corruption and loss of lives and thereby a
violation of objectives of Islam.
A regular Columnist with NewAgeIslam.com, Ghulam
Ghaus Siddiqi Dehlvi is an Alim and Fazil (Classical Islamic scholar), with a
Sufi-Sunni background and English-Arabic-Urdu Translator. He has also done B.A
(Hons.) in Arabic, M.A. in Arabic and M.A in English from JMI, New Delhi. He is
Interested in Islamic Sciences; Theology, Jurisprudence, Tafsir, Hadith and
Islamic mysticism (Tasawwuf).
Who Are These
People Who Want A Review Of Babri Judgment And Why Are They Allowed To
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sb, you say to Satish, “Satish Your expectation is wrong and this people lie
have grounds to disagree with you when you have this expectation.
say, “There was no nation state concept in Islam and in Arab their was
Kabilas(Tribes), When Mohmmad self declared himslef Paigmaber and forced to
belive all people, Sura Tuba was last to nail it, so any left non-Muslims can
be converted or killed.”
let me say “peace be upon him” because we Muslims puntucally say ‘Salam upon
the Prophet’. I may agree with you on the points that the Messenger of God
Almighty came to invite all mankind to Islam but with the divine guidance of
not forcing anyone to accept Islam.
Taubah deals with rules of war, conditions, modes of dealings, and many other
issues. One should fear here to deduce anything which goes to the extent of ‘altering
the meaning of the divine messages’. One needs to ponder over them justly and
honestly. Without pointing out any preconceived idea, a researcher must go
through all verses related to war and then deduce the exact meaning, utilizing
the principles of understanding the Quran, inherited from the first era of
Muslims, and passing by Hanafi, Shafii, Maliki and Hambali ages to this 21st
century. Anyway, reality of things is beyond our perception when we fail to
cover the proper reasoning meant for the subject. I would not repeatedly call
you to believe or take my articles on the relevant subject as much granted as
you know about your own reality.
people cheat on Social science as well, as they have none which is rational or
also we cannot adopt which they have develop form their Hambo Jambo Hadeses.”
think knowledge, faculty of reasoning, power of analysis and observation; all
are nothing but a blessing of God Almighty. The one who holds it must be
thankful to God Almighty, and use its benefit in the right way. It the same
knowledge makes one arrogant as opposed to other fellows, it means his
knowledge is tantamount to darkness where there is no light of knowledge. Let me
say that there are so many rational grounds in Social Science and Ahadith which
can only be grasped first with the blessing of Allah and then with the source
of proper methodlogy to understand Ahaadith.
say, “thier social science is also stealing of hard work of modern and eastern
Philospher which this Muslims will adopt and attribute to some their Hadeses or
Quran Ayat, then they argue that in Islam philosophy is not allowed to use see how
Quran and Islam is complete”
real philosophy and theology was the real purpose of some genius Muslims of the
past. But this is true there were some occasions where the matters of heart
took over those of rational faculty. There were occasions where hearts and
minds fought with each other. It was a very confusing and decisive state when
they had to choose either of the two. The Quranic verses guided them, in other
words, the speeches of God Almighty which enlightened their hearts to choose
the path of the hearts and leave the path of minds. But there were only some occasions
but it does not mean that minds and hearts fought with each other in all occasions.
Other than few selected issues, there are oftentimes the places where the mind
and heart co-operated each other.
I have not seen any Mulla declaring ‘love to country’ an act of Shirk. However
there are terror elements which declare ‘love to country’ as ‘love to worthless
dust’. This view amounts to mixing right with wrong.
As I have said in my earlier comment that the nature of loving a
country exists in every good human being. Even an animal loves its homeland and
makes all possible effort to construct and develop the place in which it lives.
This love is a part of nature, and Islam does not teach anything against any
parts of Nature. The most solid evidence, in the view of Islam, is that Islam does
not consider it ‘forbidden’. This is very clear from the fact that things which
have no evidence of forbiddance as such are considered permissible.
There are only wahhabis and their partners who are found with the
offensive words such as bidat, haraam etc in matters related to what have not
been declared haraam. The very famous jurisprudential ruling is that the things
which Allah and His Prophet have not declared Haram are permissible. This rule
is based on al-asl fil ashyaa al-ibahat (الأصل في الأشياء الإباحة). In other words,
this jurisprudential maxim reads “In principle all things, of various
categories and types, are permissible” for human beings until they violate
Patriotism is not a concept antithetical to religion or community.
The country where a citizen enjoys religious rights, security, liberty and
freedom is a beloved place for him. For Muslims, a country where they freely
bow down before God Almighty in five-times prayer and have freedom to devote
all their time to remember God and His Prophet (peace be upon him) is indeed
their beloved homeland, the safety and security of which is their
So those “Mullas” as in your mind who declare patriotism to be an
act of Shirk are sheer ignorant. Call them please to attend this class, insha
Allah they will learn and you will be silent.
@Miss Kaniz Fatma,
Perhaps I have replied to this question of yours before, while I am not sure. There is very technical debate over the
authenticity of the ‘hadith’, “hubbul watan min al-iman”. I think it is not
necessary to debate over it. It would be enough to know that according to some scholars of Hadith,
the hadith “to love your country is part of faith” is weak in its chain of
narration. The ruling of weakness over this hadith is due to chain of
narration. However the weak hadith is reliable in virtues [fazail] if not in
Ahkaam. However other scholars consider it to be fabricated and the fabricated
hadith is not reliable in any case. But the weakness or fabrication of this
hadith does not mean that “love the homeland is not allowed”.
We have so many other evidences which make it
compulsory for us to love our country.
Jurists (Fuqaha), saints (Auliya), the wise
(hukama), and Muslim authors have expressed their affection for their
respective homelands. A number of Ulama have written books on patriotism, for
instance, “Al-Hunain ilal Awtan (Love towards the homeland)” authored by Jahiz.
Being away from the homelands, according to the Muslim scholars, is
extremely difficult moment equal to pain of losing one’s life. Allama Mulla Ali
Qari, in his book “Mirqatul Mafatih (commentary of Hadith book – Mishkatul
Masabih)”, says, “Being away from the homeland is one of the most painful
It is narrated by Hazrat Anas that “whenever the Prophet (peace be upon
him) returned from a journey and observed the walls of Medina, he would make
his Mount go fast, and if he was on an animal (i.e. a horse), he would make it
gallop because of his love for Medina” (Bukhari, 1886, Book 29, Hadith 20). The
same hadith is also mentioned in Jami al-Tirmidhi.
In the commentary of this hadith, Allama Ibn Hajar Asqalani says, “This
hadith is evidence of the virtue of Madina and permissibility of love to
country/Hubbul Watan” (Fathul Bari commentary on Sahih Bukhari, Arabic version
3/621). Allama Aini has also made the same interpretation of this hadith.
(Please see, Umdatul Qari –commentary on Sahih Bukhari 10/135)
Allama Ibn Jawzi says in his book “Muthir al-gharam al-sakin ilá ashraf
al-amakin p.75”, “homelands are always beloved”.
Imam Abu Nuwaim said in “Hilyatul Awliya 7/380”, “Being away from the
homeland was the most painful experience of all that I felt”.
The nature of loving a country exists in every good human being.
Even an animal loves its homeland and makes all possible effort to construct
and develop the place in which it lives. This love is a part of nature, and
Islam does not teach anything against any parts of Nature. Instead it urges the
believers to love their country, and be kind towards its people.
It is reported that “Allah
does not look at your figures nor at your attire but He looks at your hearts
and accomplishments” (Sahih Muslim). This hadith refers to significance of
sincerity and good intention. Muslims must do all their noble deeds based on
these two virtues and their hearts should be free from all such things that destroy
noble deeds. Hypocrisy and ostentation fall in the category of such evils.
Since the true condition
of heart is known to Allah Alone, the true position of one’s actions will be
known on the Day of Judgment. However in this world, the people will be treated
according to their apparent condition.
Is there any hadith about that an army will try to raid
the kaabah but they will be swallowed up the earth? What is the importance of it