Because of the number of emails that I get from conspiracy theorists regarding DajjalSystem.com and The Multifocal Attack Against Islam, I have felt compelled to write the following article, in an attempt to avoid being misunderstood. My concern is that though I have gone to great lengths to expose the realities of the system being established which will eventually welcome the AntiChrist, al-Masih ad-Dajjal; it seems that I have thus far, only hinted at the conclusions to be drawn and the solutions to pursue. Rather than focusing on the atteck from without, I seek to examine the attack from within.
Belief in the Day of Judgment means acceptance of the reality that we will all be questioned. The one who truly understands this takes account of his or her own self; actions, thoughts, beliefs, intentions, etc. The one who truly knows the reality of the Day of Judgment knows that we will not be asked about the plots of the Zionists, or the freemasons, or the media, or the UN, or the engineers of the New World Order. We will not be asked about them. We will be asked about ourselves. This article seeks to examine some of our weaknesses and, insha'Allah, to point to some of the solutions. I am open to criticism and correction so feel free to correspond through email.
A number of things lead to the creation of enemies within our communities. Any study of oppressed peoples will yield the same ailments - divisions along ethnic lines, traitors, imitating the oppressor, etc.
I was appalled to see that Muslims allowed the FBI to recruit agents at the ISNA convention in Washington, DC in 2002. Appalled. Does this mean I think the perpetrators of terror against civilians should not be stopped? Of course not. But there is something to consider...Do you remember what happened when Egypt Air Flight 800 went down? The pilot, realizing he was going to die, made du'a or supplication, and praised Allah. This is the manner in which all of us Muslims would prefer to die - that is, mentioning the name of Allah. There is nothing unusual about the pilot referencing Allah as he plummetted to his death (may Allah grant him Jannah. Ameen.) This is nothing unusual for the believer. And all of us know it. But how was it portrayed in the media? It was portrayed as a deliberate crashing of the jet and his references to Allah were used as "proof".
So, to now have Muslims volunteering translation services, etc to a group of fasiqeen who are known to distort and alter and even invent lies is, at least irresponsible, and at most waging war with Allah. They will inevitably take what is said out of context and use it against Islam. This is their history. When John Walker Lindh was quoted as saying that he "loved [someone] for the sake of Allah," he was charged with homosexual relations in the press.
This is one of the many qualities of the oppressed - to try to join ranks with the oppressor by assisting him in his oppressive acts.
This enemy manifests itself typically between Arabs and African Americans, Arabs and Pakistanis, or Pakistanis and African Americans. But we find it in nearly every masjid in the US. And it usually goes something like this...
In salah (prayer), an African American is standing next to a Pakistani (for example). The Pakistani has his left foot four fingers breadths away from the African American's right foot. The African American brother moves his foot to touch the Pakistani's for fear of violating the Prophet's injunction (peace be upon him) to close the gaps. The Pakistani then moves his foot away, again, approximately four fingers breadths away. Once again, the African American moves his foot closer, and again the same thing happens. After the salah, no real discussion happens between the two, but instead they go back to their cliques and the discussion starts. "What's with these Indo-Pak's?! They never close the gaps when they're next to us. Is it the color of our skin?! Do they have a problem with us because we're Black?!" And among the Indo-Pak community, it is said, "Why do those African Americans keep moving in on our space during salah? It breaks my khusoo'." And Shaytaan gets between them (just like the hadeeth says) - intially on an individual level, then slowly, on a community level.
This is usually how the races and nationalities begin to fight and bicker. It is later that other issues begin to creep in...Why are there no African Americans in the masjid leadership? Et cetera. Et cetera.
The answer, however, is quite simple. Husn-ul-Dhan - or assume the best in your brother or sister. This is something required by our deen. In the cases mentioned above, imagine if the two involved had done what Imam as-Shafi' ordered his students to do prior to making a ruling - that is, come up with 25 reasons which would make such and such an act halaal. So, what if the Pakistani said to himself, "Maybe this African American brother is not aware of the manner in which I was taught to pray - that the feet should be four fingers' breadths away from the other person's foot."? Or what if the African American said to himself, "Maybe this brother was taught to pray in a different manner. Maybe it's not about race."?
And this principle goes for everything we encounter. Say for example, you see me walking down the street with a woman without hijab. You know I am married and you know I am a practicing Muslim. Do you assume that I am involved in some haraam relationship, or do you say to yourself, "Maybe that is his sister and he is giving her da'wah. Or maybe that's his boss, or his aunt, or his mother, or his wife's physician, etc."?
We should assume the best. And when we don't, we become enemies to our own communities.
Also, we should act with wisdom. The Pakistani and the Arab must understand the role of race in the US and how it stains the thinking of some Americans, and indeed, some Pakistanis and Arabs as well. When dealing with African American Muslims, we should keep the race issue in mind and try not to stir it up. At the same time, the African American must reflect on how this kind of thinking affects his relations with the community. He or she mustn't always assume that the issue is one of race. Furthermore, it must be understood that those who do not feel comfortable expressing themselves in English, may feel at ease around people from their own country or tongue. This is natural.
The fact is, we are all to blame. Neither nationalism nor ethnocentrism have any place in Islam. They are both the calls of Jahiliyyah, or Ignorance. The Prophet (peace be upon him) said:
Whoever raises the mottos of Jahiliyyah will find himself in the HellFire. (saheeh - at-Tirmidhi, Ahmad, Nisa'i, and alHakim)
This enemy within our communities stems from our imitating the kufaar. For some strange reason we have adopted the ways of running organizations and even countries from the kufaar. So we find not only a praising of the democratic system, but even an adoption of this methodology as a means of organizing the community.
This is problematic for many reasons. First, it is an abandoning of the sunnah of the Messenger of Allah (peace be upon him) in many respects... (1) abandoning shura, (2)imitating the kufaar, (3) electing leaders who are actively seeking leadership, and (4) choosing those leaders for reasons other than knowledge.
Democracy is flawed for numerous reasons. First, saying that sovereignty is for the people is blasphemy. Sovereignty does NOT belong to the people. It belongs to Allah, Alone. When we have an issue, we refer it to Allah and His Messenger, not the whims and opinions of people...and certainly not people who lack knowledge, who were chosen in a popularity contest!
Second, democracy gives equal votes to unequal people. Let me explain. If you had an infection and you wanted to know which medicine you should take, would you put it to vote if you had a group of farmers, pharmacists, doctors, engineers, school teachers, and sales clerks? No. You would probably ask the doctors and pharmacists. If you had a question about teaching children, would you ask the doctors? No. You would ask the teachers. This is where shura comes in...One leader, a council of advisors, and the decision falling on the leader or those he appoints. In shura, the leader, if he himself doesn't know, he will ask those who know. He may implement a vote when he feels that it is the best way, but certainly he is not bound by a system which relies on votes.
Third, in a system of democracy, the minority voice is not heard. If there is an issue relating to white Muslims in the masjid, do you put it to vote and allow the Pakistanis and Arabs and African Americans to make the decision based on their opinions? If only one or two whites are voting, their opinion would have no bearing on the decision. This is when shura is needed. The amir asks the minority for its voice in a system of shura.
Fourthly, ethnocentrism and nationalism creep in again, because voting is a numbers game.
And finally, the system of democracy, both at the governmental level and at the organizational level puts people into power who are actively seeking their positions. The Prophet (peace be upon him) instructed us to choose our leaders from those who are capable, trustworthy, knowledgeable, AND who are NOT seeking the position.
To implement democracy in our masajid and our organizations is to invite Shaytaan into our communities.
This is another manner in which enemies creep from among us into our communities. This is the General Assembly - when a masjid holds an open forum for all members of the community to say whatever is on their minds.
Some may be shocked that I have included this among the enemies within, but let me explain. The Group Assembly, in and of itself, is not a problem. In general, it is a good idea for the leadership to seek the ideas of the community and indeed, for the community to discuss things which are affecting it. The problem lies not in the Assembly, but in those who attend it.
The nature of the General Assembly is that it brings together people of varying backgrounds and varying degrees of knowledge. They have different understandings of different matters. And while one would think that it is good to get people with different ideas together to discuss them, things can turn sour.
Again, an example. Imagine a group from among the shura are seated in front of the gathering to take questions. One person, say a Pakistani, says to the Pakistani brother next to him, "Why are there no Pakistanis on the shura? Why are they all Arab? Do they think no learned Muslims come from Pakistan?" BAM! Shaytaan has planted the seed.
Now it's time for another seed. One brother, an African American, notices that Arabs are always leading the salah, even though there are hufaaz among the African Americans. Of course, this is whispered to the brother next to him. Maybe the question is asked right out in the open..."Why are you guys always leading the salah? This brother (he points to an African American brother who studied overseas) knows the entire Qur'an. Why don't you guys ever let him lead?" So now the term "you guys" has been used and the Arabs go on the defensive. Perhaps they even try to explain in English, their second tongue, that they feel that the person should be fluent in Arabic to catch his mistakes or that the person should have extensive knowledge of the fiqh of salah. And the meeting goes into a tailspin. Arabs and African Americans who weren't even thinking on this level begin to. And there is chaos.
The General Assembly is where is this stuff usually reaches a head.
Were we to honestly read the negative qualities listed below and take account of ourselves, individually, we would see the seeds which have brought our current state upon us. It's not the Jews, the masons, the Hindus, the evangelical Christians, or the UN. It is we who plant these seeds in our ourselves. It is we who allow these seeds to grow. And it is we who allow Shaytaan to take up residence in our communities and our Ummah. As I mention these ailments, please understand that I am writing this for my own self as well. We must all be honest and sincere to ourselves and to Allah as we examine these sicknesses within us.
The cycle repeats itself time and time again. A project, or meeting, or class is started at a local masjid. Initially there is great turn out, vibrant enthusiasm, and strong words of commitment. But then it happens...the virus strikes. It happens in nearly every Muslim community (at least in the US). The Apathy virus. I am not sure how the transmission occurs, but it seems to be person-to-person. Whatever the cause, the trend is the same. A lot of words, a lot of commitment, then BAM!. One missed meeting with an excuse, followed by a series of missed meetings with no excuse. The numbers dwindle, the teacher shows up late, etc. The project dies.
This one really bothers me.
Our deen holds a strong relationship with time. Our prayers are based on specific, prescribed times. We are forbidden to pray during specific times. Fasting begins and ends at a particular time. Hajj begins on a particular day and ends on a particular day. Et cetera. Et cetera. But what about us? We joke about "MPT" (Muslim Peoples Time), or "Pakistani Standard Time", or whatever. We joke about it, but it is a serious issue. We are late to meetings, late to classes, and late to salah. We find excuse after excuse. It was raining. It was cold. I was up late last night...
But how are we in getting to work on time? Rain, snow, sleet, or hail, we're there on time. Are we servants of our bosses, or are we servants of Allah?
This is no joking matter. Everything in our deen tells us to be on time, but whenever it comes to our deen we are late. Is it any wonder that classes fizzle out? Is it any wonder that our committees meet week after week and month after month and nothing ever happens? What kind of impression are we giving to non-Muslims? Lateness is a form of anti-da'wah, anti-knowledge, and anti-action. And we have none to blame for it but ourselves.
We must try to harness that same sense of urgency that someone has whn they're about to miss a plane or show up late at work. We need to harness that sense of urgency for our committees, our salah, and the very situation we find our Ummah in today.
Us & Them:
The prophets (peace be upon them) were humble and we are proud. They were modest and we are flashy. They gave charity in private, we do so to be seen of men. In fact, they gave their wealth to others and we spend our lives chasing more and more. They controlled their anger, while we “release” it. The prophets (peace be upon them) were patient and we are creatures of immediacy. They used their time wisely and constructively and we waste it in excessive entertainment, sleep, and the pursuit of money. They ate their food and drank their water in moderation, while we Super Size our meals. They spoke the truth even when it was against them, while we are loose with our tongues, spreading gossip and slander the moment it reaches us. They verified news before relaying it, but we regurgitate it the instant we hear it. The prophets (peace be upon them) outwardly and publicly called to the worship of One God, while we say, "Religion is personal." They concerned themselves with the Afterlife and we concern ourselves with this life.
Islam calls to the way of the prophets (peace be upon them all) – to live life in a manner which affords worship through each action, indeed, each thought. And until we live our lives in accordance with that of the prophets we will not be progressing, we will be losing.
By the token of Time (through the Ages)
Surely mankind is in loss,
Except those who have faith and do righteous deeds,
and call one another to Truth, and call one another to patience.
Holy Qur'an 103:1-3
Genius is the capacity to see ten things,
where the ordinary person sees only one,
and the person of talent, two or three.
Web Author: Abu Aasiya