Despite ones best attempts to ignore irritating and indeed subverting projects popping up from time to time during our current turbulent phase as Muslims living in the West, it has been difficult to avoid the fitnah and the public confusion and dismay over the launch of the recent Quilliam Foundation.

It being another ill-fated attempt to promote “secular Islamic democracy” as the only option for us Muslims, and notwithstanding the wicked irony of the “Islamist” nature of Abdullah Quilliam himself, one still feels the need to offer some advice concerning what has been said and done over the last few weeks, particularly on the internet, from various parties. So:

- This fitnah, and it is a test of the resolve and patience of the orthodox, traditional Muslims of the community, is nothing new. The call for even a semi-separation between “worldly affairs” and personal worship is something completely alien to orthodox Islam. It has been withstood before and Islam will withstand it again, with or without our help.

- That being said, Islam must not be reduced to just a political ideology. This is exactly the mistake that groups such as Hizb ul-Tahrir and al-Muhajiroun promoted – an almost soulless ideology with the emphasis being “top down” as opposed to spiritual reform of the individual and effectual change of the moral condition of society independent of the state if need be. Thus, one is sadly unsurprised at the level of mass defection from such political extremism (I avoid the word “Islamism” for its founders have no idea what they are defining) to this absurd extremism of “secular democracy” we are witnessing today. The fact that various organisations are having to re-define for their audiences exactly what they specifically intend by their understanding of “secular democracy” proves the worrying inferiority complex such Muslims have.

- It is important to state though that Islam isn’t an “ideology” as such - not because of what some political philosophers contend i.e. because an “ideology” is necessarily rooted in politics – but because Islam completely transcends the definitions that humans try to restrict it by. Islam exists and thrives whether the political aspect is present or not. This doesn’t mean the Muslims support the idea of a secular democracy and it certainly doesn’t mean we can wish away for example the command for Jihad when the time, context and conditions support it. As always, balance is the key.

- The various individuals involved in this foundation and others like it, from the “progressive” movements more common in the USA, to those like the BMSD right here on our shores, have various shortcomings in their understanding and application of their knowledge of Islam. This should serve as a clear warning against putting too much trust and faith in any individual, because we are all fallible, at risk of influence from our prevalent environment or simply hell-bent on deviancy, except he whom Allah has Mercy upon. Islam avoids ultra-dependence and confidence in any person, however pious, knowledgeable and bright. This is applicable to everyone, whether myself, yourself, your teacher, your father or even the Shaykh’l-Islam himself. One doesn’t consider what someone was upon but rather whether what is being said now is in line with the truth or not. This was the statement of the early founding fathers and is more applicable today than ever before, otherwise one will witness the incredible level of disappointment and despair that we have seen when Muslims who were thought highly of turn out to be less than what was expected.

When the truth is judged by individuals, disaster beckons. It is us, mere human beings, who are judged by the truth.

- At the same time, any such individuals or organisations are to be afforded the complete respect and humanity that is obligated from those who follow the religion of Islam. Advice should be given in private, regardless of whether the advised individual or organisation’s indiscretions might have been in public. The best opinion is always assumed and excuses are always sought. Every avenue is exhausted before one is forced to go public, which will always cause harm and fitnah regardless of however honest ones intentions are.

- Likewise, there is actually a limit to excuses, especially when one feels that the general harm is greater. Often, an organisation will do certain extreme things or make certain wild statements (as has been witnessed) under the umbrella of the “greater maslahah (benefit)”. The same subjective appraisal of the “greater maslahah” should be afforded to those who feel that private attempts to advise, or a long history of advising, have failed and thus further action is required to establish what is right. This might be bitter but if one wishes for others to understand what motivates a certain course of action taken by the complainant, one should also the motivation behind the course of action that others take.

Yet this does not justify some of the things that have been said and sent around social networks and lists. The publishing of private correspondences, the promotion of illicit material, the propensity to claim disbelief and other wrongs cannot be justified. Two wrongs don’t make a right, even in the pursuit of undeniable truth.

- Probably the most important piece of advice for all of us to pay heed to is to ask Allah jalla wa ‘ala for steadfastness and protection in these difficult times of fitnah where the best of us can be taken with the wind. It isn’t Islam that has anything to worry about, it’s the inherent weakness of Islam’s adherents, who need to check their relationship with Allah and strengthen it by every means possible to withstand the ideological and at times emotional onslaught we are witnessing today. We ask Allah for ‘afiyah.

And He, ‘azza wa jall, knows best.

Firstly, my thanks to the CMA for preparing such a wonderful environment to complete Imām al-Nawawi’s masterpiece Riyādh’l-Sālihīn, by the grace of Allah jalla wa ‘ala. My thanks also to all those who attended and increased the barakah that we all witnessed masha’Allah.

For the Maqra’ah-hungry of you, don’t forget that there is an opportunity this Saturday in London (details here) to complete ‘Umdat’l-Ahkām under the supervision of Shaykh Haitham al-Haddad which will be very beneficial and only over a single day as well for the time-restricted of you. Then we have the big one: the Sunan of Abu Dawūd under the supervision of Shaykh Kehlan al-Juboori over the next Bank Holiday Weekend (23rd-26th May) at Markaz al-Bukhary in Manchester. Can’t wait.

My second and main point though: whilst we were reading on Sunday, we paused at the Hadīth that Imām al-Nawawi placed in his Riyādh’l-Salihīn which is originally narrated in Sahīh Muslim but which I claimed was actually a weak narration, and was then asked for my proof. I’ve found it now and so here it is as promised as collected by our Shaykh, ‘Abdullah al-Juday (hafidhahullāh):

Imām Muslim said: Qutaybah b. Sa‘d, Abu Bakr b. Abi Shaybah and Zuhayr b. Harb narrated that Wakī‘ narrated from Zakariyyah b. Abi Zā’idah on the authority of Mus‘ab b. Shaybah on the authority of Talq b. Habīb on the authority of ‘Abdullāh b. Zubayr on the authority of ‘A’ishah (r) who said:

The Messenger of Allah (s) said, “Ten (things) are from the fitrah: trimming the moustache, leaving the beard to grow, (using) the tooth-stick, snuffing water (into the nose), cutting the nails, washing the finger joints, plucking the armpit hair, shaving the pubic hair and the washing (of the private parts) with water.” Zakariyyah said, “Mus‘ab said, “I’ve forgotten the tenth but I think it could have been rinsing the mouth.””

The chain of this narration is weak.

It was collected by Muslim (No.261), Ahmed (137/2), Ibn Abi Shaybah (195/1), Abu ‘Awānah (190/1), Abu Dāwūd (No.53), Tirmidhi (No.2758 ), Nasā’ī (No.5040), Ibn Mājah (No.293), Abu Ya‘lā (No.4517), Ibn Khuzaymah (No.88 ) as well as many others.

Even though this narration has been collected by Muslim in his Sahīh, and Imām al-Tirmidhi graded it “Hasan”, the majority of the Hadīth Scholars considered the chain to be at fault, its weakness because of two main points:

1. The weakness of Mus‘ab b. Shaybah and the munkar [1] nature of his Hadīth.

Abu Bakr al-Athram said, “I mentioned to Abu Abdullah (i.e. Imām Ahmed b. Hanbal) whether one needed to perform wudhū’ after cupping and he replied, “That is a munkar Hadīth narrated by Mus‘ab b. Shaybah and his narrations are munkar, from them this one, and “ten things are from fitrah…” and “the Messenger of Allah (s) came out wearing a “animal-patterned cloak” (mirtun murahhal)…” (al-Dhu‘afā’ lil-‘Uqaylī, b:208 )

Al-Nasā’ī after narrating this Hadīth said, “Mus‘ab is confused in Hadīth (munkar’l-hadīth).”

Abu Hātim al-Rāzi said, “They don’t praise him, and he is not strong.”

Al-Dāraqutni said after the Hadīth of washing after cupping, which has the same isnād as the above “fitrah” narration up to ‘A’ishah (r), “He is neither strong (in Hadīth) or a Hāfidh.” (al-Sunan, 113/1).

He also said, “He’s weak.” (134/1)

Shaykh ‘Abdullāh al-Juday‘ said, “All of this criticism indicates two things: firstly the weakness of Mus‘ab’s memory and his lack of excellence in the field, and secondly his singular narrating of that which is unknown except through his own routes. He is not known for being a major narrator of Hadīth, as Ibn Sa‘d said about him, “He only had a few Hadīth.”

Thus when someone has been described in such a fashion, one must study carefully that which he narrates, and one is not to accept his narrations unless they are found to have an established basis from other than his own routes. Therefore one can only accept the above Hadīth if it is found to have a strong basis from the narration of Talq on the authority of ‘Abdullāh b. Zubayr on the authority of ‘A’isha on the authority of the Prophet (s). If this is not found to be the case, then this narration is to considered from the rejected narrations of Mus‘ab.

If someone was to say: Yahya b. Ma‘īn and and al-‘Ijli said (Mus‘ab was) “thiqah” (trustworthy), the response would be that such a general acclaim (Ta‘dīl Mutlaq) is only considered if it is not opposed with a detailed discreditation (Tajrīh Mufassar) – here, the criticism is detailed and specific and thus overcomes general praiseworthy creditation as mentioned by the Hadīth scholars.

2. The differing of Mus‘ab with two authentic narrators of this very Hadīth on the authority of Talq b. Habīb as his own maqtū‘ statement.

This is what al-Nasā’ī mentioned to be the hidden defect of this Hadīth in Sahīh Muslim after al-Nasā’ī narrated this (No.5041) with his own chain to Sulayman al-Taymī who said, “I heard Talq mention that there are ten things from the fitrah: to use to tooth-stick, to trim the moustache, to cut the nails, to wash the finger joints, to shave the pubic hair, to snuff water into the nose and I have doubt about the rinsing of the mouth with water.”

Then Imām al-Nasā’ī narrates again with his own chain (5042) to Abu Bishr Ja‘far b. Iyās, on the authority of Talq b. Habīb who said, “Ten things are from the Sunnah: to use the tooth-stick, to trim the moustache, to rinse the mouth, snuffing water into the nose, allowing the beard to grow, cutting the nails, plucking the armpit hair, circumcision, shaving the pubic hair and washing the rear private parts.”

Al-Nasā’ī then said, “the narrations of Sulaymān al-Taymi and Ja‘far b. Iyās are more likely to be correct than the Hadīth of Mus‘ab b. Shaybah.”

Similar was mentioned by al-Dāraqutni in his al-Sunan and his al-‘Ilal (b:20/5).

The point here to realise is that if Mus‘ab was thiqah, his narrations would have been ruled as odd (shādh) against the two trustworthy narrators above. What then when someone is ruled to be weak in Hadīth? This is why Imām Ahmed is correct in saying that Mus‘ab’s Hadīth are not just shādh but indeed munkar.

Ibn Hajr was alone is grading this above narration as “Hasan” and by that, he contradicted the well-established principles of the earlier Muhaddithin on which there can be a long discussion.

This should be sufficient to establish the weakness of this narration in Sahīh Muslim [2].

And Allah knows best.

[1] A type of weak Hadīth which is rejected due to its “confused” nature, in that it opposes that which is more authentic as well as the fact that the narrator has some inherent weakness as well.

 

[2] For further details on the weakness of this narration, see al-Lihyah, 81, of ‘Abdullah al-Juday‘.

This really is a great interview, the source of which you can find here as passed on by Haroon Moghul (it’s nice to see him writing again ).

FISK FIGHTING: An Exclusive Interview with Robert Fisk
By Wajahat Ali

“ One thing I’m going to say to you now, please make sure – and I hope you’re tape recording this – but please make sure you’re quoting me accurately. Don’t even for the basis of shortening something make me say something I haven’t said,” orders celebrated journalist Robert Fisk.

I reply, “You won’t be misquoted, and if you want I’ll -”

“Because the biggest problem I have in journalism is being quoted or misquoted and then being asked to defend something I haven’t said.”

I assuage him, “I’ve taped every single word, and I’ve got what you’ve said down, and so far no interview has -”

“And when you’re putting it together, because you’re not going to use it all, try to make sure my counteracting points are there. So, if I call Ahmedinjad a “crackpot” keep it in, but make sure I’m also talking about Iran in general. Where I’m criticizing the Israelis, make sure I also criticize the Arabs.”

Throughout the interview I kept thinking the world’s most decorated foreign correspondent would have an equally brilliant career as a headmaster or drill sergeant.

It took nearly a week of phone tag to secure interview time with Robert Fisk, the Middle East correspondent for The Independent who has lived in the region for nearly three decades. Each time I called him, he seemed to give me multiple numbers, one land line in Ireland and another cell line in Lebanon, and ever changing appointments due to his frenetic travel schedule. He finally agreed to a fifteen-minute interview that quickly ballooned into a lengthy, hour plus conversation and an enlightening and entertaining Middle East history lesson by the celebrated reporter.

Allow me to state that rumors of Fisk’s passionate, opinionated garrulousness are indeed fact. Some detractors claim his personality infects his writing with a biased bombastic flair reflecting arrogance, while his supporters, who are many, highlight his impassioned voice as authentic and refreshing. The seasoned veteran couldn’t resist giving this ingénue unsolicited pointers and tips, both concerning journalism and Middle Eastern history.

This is an exclusive and candid conversation with one of the few journalistic authorities on the Middle East.

ALI: A recent British report said Gaza is in its worst condition since the last 30 years. Just last week, a seminary was targeted and several civilians were killed. Americans see this and think “Arabs vs. Jews, they’re just always killing each other.” What’s the ground scene reality regarding the current volatility? Is one side to be blamed more than the other for the recent conflagration?

FISK: Oh, God! Sounds like a CNN question! You know, this is about history, this is about the way our societies develop and what we’re told and what we’re not told. You’ve got the same situation in The West Bank, Gaza, Israel or “Palestine” as you had after the end of the First World War. Two groups of people want to live on the same piece of real estate and they have conflicting claims, one of which is based largely on deed which goes right back to the Ottoman period and the British period. And the case of settlements seems to be based on the idea of what God has promised. And those two things don’t work out. You can’t say on the one hand, well, I have got the deeds to the land, but no God’s actually given it to me. That’s the end of conversation, isn’t it? From there on, you can spin out to all sorts of historical allegories, and ways of reporting, and ways of reporting history, and it doesn’t go anywhere. Each time we’re told we have to start again, we have to start the clock from now and we have to forget the past. You can’t forget the past anymore than you can in Iraq or you can in Europe or America.

The Second World War is and was constantly being drudged up by Blair and Bush to rationalize the invasion of Iraq. Well, you can’t constantly go back to WW2 and call Saddam the Hitler of Baghdad, and then on the other hand say we aren’t going to go back to history to other parts of the Middle East, because that’s inconvenient, so we’re just going to start from here. We always hear people say, “Let’s move forward.” (Laughs.) The psychobabble language of marriage guidance counselors, you know, only look to the future let’s not look at the past even though so much sorrow has happened. I’m afraid you have to.

The Middle East is a land of great injustice. The Israelis can claim, or wish to at least, that Lord Balfour’s Declaration of 1917 promised Britain support for a Jewish homeland in Palestine, which didn’t just mean the left hand bit that became Israel. Many Israelis now and would be Israelis they could claim that Palestine meant everything up to the Jordan River. It was Chaim Weizmann’s hope that Jewish settlements would be allowed East of the Jordan River after the Cairo conference held in 1921. You have two groups of people who were made conflicting promises by the British. One for Arab independence and promises that Jewish immigration would not in any way make the indigenous Arabs dispossessed or suffer in any way. And the other which was a promise by Britain for support of a Jewish homeland in Palestine. Those things are as impossible to integrate then as they are today.

We keep going around the Middle East and setting up our various dictators, whether they be the Kings of Arabia, or whether they be King Farooq in Egypt, or King Idris in Libya. Then, when people didn’t want the various kings, we brought in the various generals. General Sadat and Colonel Kaddafi. King Abdullah was a soldier, King Hussein was a soldier. So, we get surprised when people say, “Enough is enough!” But, in the end of the day, when you say, “Who is right and who is wrong?” It’s history that is wrong. It’s the mistakes we’ve made and the injustices we’ve committed in that region. You can start it off with the Ottoman Empire, you can start it off in post WW1, and you can start it off with the Americans. And as you look back in history, the papers get more thin and fragile, don’t they?

ALI: You’ve been in the Middle East for decades. You’ve seen both Republican and Democratic foreign policy –

FISK: What’s the difference? There’s no difference. Where’s the difference between Clinton and Bush? It’s like people saying Labor government is going to come in Israel and be different than Likud, and it turns out not to be different at all.

ALI: Well, Obama as you know before his run as President, was more partial towards Palestinian rights. But, last month along with Clinton, he wrote a letter strongly condemning Palestinian violence. Many wonder, if he or even Clinton wins, is there going to be any change in policy?

FISK: Here’s the thing that’s going to be different in policy regarding the Middle East in the United States whoever wins the election: it’s utterly irrelevant.

ALI: Lebanon seems to be a forgotten story. In 2006, it had a struggle with Israel which devastated a large part of that society-

FISK: Hezbollah did. I don’t know if Lebanon did at all, but Hezbollah did.

ALI: Has the Lebanese society been able to recover in the past 2 years, or has it only strengthened Hezbollah

FISK: Well, it certainly strengthened Hezbollah, but their political performance since then has been so ambiguous in that whatever it gained militarily in terms of prestige it has substantially lost politically inside Lebanon itself. Look, the only good news in Lebanon is that civil war hasn’t restarted. Lot of people thought it would, and I thought it would, but it hasn’t. This could mean that they have realized the folly of war: that you don’t win. It’s all about death; it’s not about victory. It also means that an awful lot Lebanese who were sent away as children to be educated during the civil war – you know to Paris, London, Geneva, and Boston wherever – have returned to Lebanon and said, “I don’t want this sectarian nonsense, and I want to live in an ordinary country without any more war.” To that extent, Lebanon – the fact it has not disintegrated like Gaza or Afghanistan or Iraq despite the wish of the Americans and Iranians to use it as battleground - which was what 2006 was about – is quite a tribute to Lebanon and the Lebanese. Whether they appreciate their good fortune is quite a different matter.

ALI: You have experience in Kosovo and Serbia, and you know Kosovo declared independence and sovereignty from Serbia on Feb 17. Do you believe there is complicity of Western agents in its prolonged suffering? Is this a new chapter signaling hope? And could it have come earlier?

FISK: I have a book coming out in two and a half years time which is going to involve quite a lot of things about Kosovo and Bosnia and particularly Islam. It’s going to be called “Night of Power” which you don’t need me to explain. They are very different places, of course. The Serb actions in Bosnia were not driven by the same political motives as the Serb actions in Kosovo, which Serbs believe is part of Serbia, and you can argue that until the cows home. I don’t know about “Agents” being complicit in anything. On one hand I never totally dismiss the “plot” unquote because we know, for example, the CIA and the British were involved in overthrowing Mossadegh [Democratically elected leader of Iran overthrown by the CIA] and bringing in the Shah in 50’s Iran. That’s all true. But the idea you can manipulate states into independence is probably pie in the sky.

The treatment of the Kosovars was such that Europe was bound to extend its support for independence in one form or the other. Now, we know in the Balkans, as always, regional European powers have their fingers in it. Just as the Germans supported the Croation independence, and we know why historically. We know historically many Albanians entered Kosovo during and before the Tito Period and changed its ethnic makeup. But, then again, how far do you go back in history when it was the other way around?

I think this is really an Ottoman story and the breakup of the Ottoman Empire, which began the First World War. When the Ottoman Empire began to fray inside Europe, and I’m talking about Bulgaria as well as Serbia, it didn’t do so in a neat way. It did so with massacres and horrific killings, which if you read the contemporary accounts seems to be what we were writing about Bosnia in the 1990’s. There was a considerable historical heritage left over, unfortunately blood that most dealt with in an imperfect and unjust way. I think that Kosovo contains the seeds of further hostilities because of course I can’t imagine any Serbian leader denouncing Serbia’s right to regard Kosova as part of the historic homeland of Serbia. And I don’t think Bosnia has been solved for that matter. It’s just an independent state in one federal illusion, isn’t it? Everyone is illusory in the Ottoman empire of what it was. You have to go back to the Ottomans to work all this out.

There’s this very interesting book that came out called Jerusalem 1912 and it argues quite persuasively that fundamental issues of land ownership and Jewish immigration became major issues before the First World War, before the British and Turks were at war, before the Ottoman Empire disintegrated. And I think you have to see the problems in the Balkans, although they don’t involve Arabs or Jews, in a similar light. We are constantly trying to cope with what our fathers or our grandfathers did. I wrote the book Great War of Civilization, and my father was a solider in the First World War which produced the current Middle East – not that he had much to do with that – but he fought in what he believed was the Great War for Civilization.

One of the problems that current leadership has is that in the past they had time to reflect and discuss what they were going to do and how best to deal with a particular situation. Their decisions might have been grotesquely unjust or wrong, but at least they took them based on considered reflections, whether they be in London clubs or Downing Street or while reading Shelley in bed, but at least they had an opportunity to reflect on what they were doing. Today, we live by Press conferences, TV prime time, News at 10, CBS news, ABC, CNN exclusives whatever it might be. We get pumped up by Presidential elections, Primary elections, so policies are made on the move – in the backs of cars, on mobile phones, over drinks before a hurried dinner when you have another press conference afterwards. This is why you have this cult of – and I don’t like this phrase – “spin doctors,” a man who comes up with an easy phrase. So, instead of having reflective decision making which takes into consideration what will happen tomorrow and the day after tomorrow and the year after next, the decision making is taken on the basis on how to respond to some criticism one minute ago based on a Press conference. For this reason, you don’t have any long term planning.

That’s why we didn’t have any plan for post war Iraq, because we were too busy going on CNN announcing victory, so we hadn’t thought about that. There is an excellent academic pamphlet by Corelli Barnett, who is a prominent British historian, which goes step by step from archive documents in the British Public Record Office and National Archives from the Cabinet papers of 1941. And Churchill in 1941, when Britain still expected invasion by Nazi Germany, and before Hitler invaded Russia, before America was in the war after two long and profitable years of neutrality, Churchill appointed a Cabinet committee in London under Nazi bombardment to plan the post War government of Occupied Germany. Now, there’s forward thinking!

There’s a sign of how governments used to behave. Four years before the end of the War, when it looked as if the Germans were going to win, Churchill and the British, alone without any American involvement in the War, he was planning post War Germany. And as British troops moved under fire into the German city of Cologne in 1945, British Civil Servants in flak jackets went with them to take over the Town Hall, because they wanted civil administration to resume immediately. To get the fuel running, get rationing, get the people fed. It worked, and people didn’t die. I mean the Germans were poor and hungry, but they didn’t die. There’s a classic example of how before the age of instant television, news press conferences, spin doctors, etc., people planned for the future and generally it tended to work; by and large, it was successful. That was four years before the end of WW2. Four days before the Americans occupied the center of Baghdad, they didn’t have a coherent plan. They had an odd committee set up in the State Department, but no one listened to it and it had 20 people. So, you’re carried along on this instant decision making: “So, whaddya’ gonna’ do, Mr. Bush? How do you respond to this?” And Bush has had 5 minutes before hand to bone up on what he is going to say.

We have a program in Britain called Desert Island Discs on the BBC, where basically you are allowed to choose 8 records that you play on a desert island if you were marooned. One of my records I chose was Winston Churchill’s speech to the British on June 18, 1940 when Dunkirk was finished, and the British were alone in the War against Nazi Europe. And I played it, because Bush and Blair keep claiming they are Churchill, but here was the real thing. And Churchill’s voice immensely tired and maybe he had a few glasses before he spoke, and you have this extraordinary feeling of power and a man who is using his knowledge of history and imbuing it into other people. What knowledge of history does Bush have? He confused Cambodia with Vietnam. He talks about Vietnam but he managed to avoid going there, as we know Cheney did.

You know another problem we have at the moment is that I don’t think there’s a single senior Western statesmen, which might change if McCain becomes President, who has ever been in a war. All of the Middle Eastern leaders have been in wars, I promise you. But none of the Western leaders have been in war. You see, their knowledge of wars, The Bushes and the Blairs, are from TV, Hollywood Movies. When Churchill committed people to war, he had been in the trenches in WW1. Theodore Roosevelt had direct experience. Eisenhower certainly did, I mean he was Supreme Allied Commander of WW2. So, you had in the post war years, you had Western leadership that knew what war was about: it was about death and screaming and loss and sorrow. Now, for people like Blair whose shadow lingers over the dull and boring Gordon Brown in London, war was a policy option: something you did if you couldn’t get in with the United Nations. “Do we need a second revolution or not?” That wasn’t the way people used to go to war. (Laughs.)

One of the things that is lacking today is common sense. Anybody with common sense, anybody who sat down would’ve said, “Don’t – Attack – Iraq.” Bush actually did start talking about democracy in Iraq before he invaded, despite what the lefty commentators say, he didn’t say we want democracy but he said, “We want democracy in the Middle East.” I remember I wrote a piece in November 2002 asking, “He wants a democracy in the Middle East, and he wants to start in Iraq?!?” which is not common sense. I think a lot of the problems we have in the moment is a failure to have a long-term view of anything.

Even if you take the Israeli government who says, “We are going to root out the evil weed of terror, terror, terror,” I mean they’ve been saying that since 1948. How many air raids have there been over Lebanon since 1948? Thousands and thousands and thousands. And they’ve achieved nothing, because still we’re told we have to root out the evil weed of terror. Because it gets repeated ad nauseam on television it has become normal. Nobody says, “Hang on a minute, there’s a problem here. If Israel’s still at war 60 years after it came in existence, there is a problem there.”

ALI: You have this quote, “There’s this misconception that journalists can be objective.” You also say, “What journalism is really about –

FISK: I think what I said is “impartial.” We should be partial on the side of justice. One of the problems we have in the Middle East in the moment, partly because of the pressure put on journalists particularly in the United States by lobby groups. I’m including the Israeli Lobby, and there is an Arab Lobby, as we know. Partly because of this awful trend of American journalism where you have to give 50% of your time to each side, you end up producing a sort of matrix, a mathematical formula which is bland, lacking in any kind of passion or realism, and is a bit like reading a mathematics problem. Much of the Middle East is reported like a football match: this side did this, they kicked a goal, they replied back, the ball went through the goal post, etc. Giving equal space in your report to two antagonists is ridiculous! I mean if you were reporting the slave trade in the 18th century you wouldn’t give equal time to the slave ship captain, you’d give time to the slaves. If you were present at the liberation of a Nazi extermination camp, you don’t give equal time to SS spokesman, you go and talk to the survivors and talk about the victims.

If you were present as I was in 2001 in West Jerusalem when an Israeli pizzeria was blown up and most of the victims were school children. I was just down the street. I reported about the Israeli woman who had a chair leg through her, and an Israeli child who had his eyes blown out. I said in my piece, “What did this child ever do to the Palestinians?” And do you think I gave equal time to the Islamic Jihad spokesman? No, I did not. Nor when I was in Sabra Shatilla [Massacre of Palestinian Refugees in Lebanon overseen by Ariel Sharon] did I give time to Israeli spokesman? If we walk as ordinary human beings out of our house and we see an atrocity, we are angry. Well, we journalists should be angry too if we feel that way about it. Not say, “Well, on the other hand, we just balance this by X,Y,Z.”

ALI: Can’t someone say that we readily dismiss FOX News as being biased and right wing, then can’t we just as readily dismiss you since you’re not an objective, unbiased voyeur?

FISK: The thing about FOX news is that they have a predetermined version. They aren’t interested in justice; they are interested in the “right,” aren’t they? They’re interested in the right wing of the Republican side, unless a Democrat happens to be right wing enough for them. They have a political slant. I’m not left wing. I’ve never voted in an election in my life. If I’m in the Israeli part of Jerusalem, I write with great passion and you can look up the story in my book The Great War for Civilization about the bombing of the Israeli pizzeria. I was in Bosnia and wrote passionately against the murderous Serbs, I mean those Serbs who were murdering. But if you report on Serbia during the NATO bombing I report with great feeling about the Serb civilians who were done to death by NATO and knowingly done so. NATO knew they were killing civilians in Serbia during the Kosovo war. And I also reported what was being done to Kosovo Albanians. That’s not what FOX News does. FOX News has a certain agenda.

ALI: Many of your critics, specifically some Zionist critics, say that you’ve lived in the Middle East for so long that you’ve become partial and succumbed to “their” narrative.

FISK: Same old, tiresome, boring old thing, you know. This always comes up. If you arrive at a place, and you don’t write satisfactory one week after arriving, they say you can’t see the woods for the trees. And if you do understand enough after two weeks, they say you’ve gone native. I haven’t risked my life in the most dangerous parts of the world to become a partial reporter politically. I’d be out of my mind if I did that. By the way, you keep talking about my critics and what the Zionists say. I don’t read blogs, because I don’t use the Internet because I think it’s crap. But I know there are two or three writers in the UK and I know there are three or four in America who regularly attack me, but that’s about it. I mean if you see my mailbag which comes in at 250 letters a week, maybe two or three are very critical, and the rest are either nice or helping or suggesting stories. What I’m saying is that one of the problems I have is the people will exaggerate the numbers and say, “Well, your critics say…” which makes it seem there is an army out there of 600 people constantly writing articles and commentary. And, it’s not true. There aren’t. I come to the States that averages every three and half weeks for lectures, and I don’t come across these people. The last one who was really obnoxious was in Texas for an interview, and the second cameraman came over to me after the program and said he wanted to hit me. (Laughs.) I said turn back the cameras, and we’ll do this live, but be careful when you do. Most people don’t care a damn about the Middle East, I’m sorry to say.

ALI: In America or the world?

FISK: Pretty much everywhere, particularly in America I’m sorry to say. And also in Europe, I mean how much of my daily paper is on the Middle East? And this idea that there is an army of critics or an army of supporters is simply untrue. By and large, people read you and they move on to read something else. What percentage of people read The Independent either online or on paper? I have no idea. I probably get more mail from America than I do from Britain, which is interesting. I’m read in the Arab world as well as in Israel. I think I’ve had two anonymous phone calls in my life in 32 years both from Turkey objecting to what I’ve written about the Armenian genocide. One of them was objecting to criticism of the Turkish Army, and one of them was objecting to my coverage of the Armenian Genocide, which obviously occurred a few years before I was born to put it mildly.

There are campaigns occasionally for accuracy, some outfit that operates somewhere in Boston, and you get city postcards from people writing to the editors, “I will never buy you magazine again” signed so and so from Houston, Texas. Firstly, we are not a magazine. Secondly, alas, we do not circulate in Houston, Texas, so this person hasn’t been buying it anywhere, but he’s just been encouraged to write this silly postcard which goes in the bin. But when you have a campaign organized by a lobby group, you tend to take it seriously in America, we don’t. We put it in the rubbish bin. We are interested in individual, serious letters by people. So am I. I encourage them in the paper. If the letters, especially if they are critical or have a certain mischief about them, I insist we run them, and I think it’s good. I think it makes people think and stirs up their idea of questioning about what’s going on in the Middle East.

The honest truth is I don’t use the internet, so I don’t see all the blogs or Googles or whatever they are. I can tell by, obviously, traveling and people coming up to me in airplanes, but I don’t pay any attention to it. I’m a journalist and a reporter and one of the great advantages I have on the paper is that my editor likes me to write opinion columns and also wants me to be a street reporter. So, when there’s a bombing explosion in Beirut or a war in Iraq, I’m there. Which is in a unique position to be in, because most reporters might be on a story but they don’t have an opinion column. And most of the people who write columns don’t go out on the beat.

ALI: You call them “hotel journalists,” correct?

FISK: No, that’s not true. What I said was that journalists, who worked in Baghdad and who, for perfectly good reasons, were unable to leave their hotels, i.e. security concerns, insurance companies hired by the papers to insure their lives, all their special security detail like the ex-military people who guard them. They find themselves effectively using their mobile phone from their hotel room, a guarded hotel, right? The problem is they don’t tell their readers, their listeners, their viewers that they’re reporting from the hotel. They give the impression when they give a “Baghdad Dateline” that they’re driving around the streets. You find articles written by someone who is sitting in an office with sandbags around the walls and aren’t let out. The much more serious side is that readers are entitled to believe, if they see it, “Dateline: Badghad” or Basra or whatever – that the reporter has movement. That he can go around and check out stories. But in fact if you read it, it’s just a police source that says, “American military says…American government says” and end of story. And it becomes echo chamber for what anyone in the Green Zone says. I mean I can live in the West of Ireland with a mobile phone and ring the Green Zone and produce the same report. (Laughs.)

ALI: They’re touted as experts in the American media.

FISK: I don’t know. Look, I have American colleagues, one of them in the New York Times, who goes out and gets good stories. So, I’m not pasting my criticism on all journalists. There’s lots of people trying to do what I’m trying to do. But, I do object to reporters who do not leave their hotels, but do not tell their readers that they do not leave their hotels. That’s what I call “hotel journalism.” I’m not talking about any reporter on the beat anywhere as being a hotel journalist.

What’s happening now as stories get more dangerous in the Middle East – and The Middle East is getting more lethal for reporting – as stories get more dangerous, more and more the Western correspondents are sending the local people out to do the story. In other words, Iraqis are on the streets in Baghdad reporting back to the New York Times reporter what they see. I noticed last year you will remember there was an Al Qaeda type organization that started an uprising in the northern Lebanese city of Tripoli and took over apartment blocks. And I jumped in a car, and they had taken over an apartment block in Tripoli and were shooting at the Army, and I raced up to Tripoli. I know Lebanon very well, I mean I’ve been living there for almost 32 years. And I got into center Tripoli, which is very Sunni Muslim city, very pro Saddam I might add with [his] pictures outside the window. And there were bullets whizzing around the streets, and there were dead bodies, the armies were about to storm inside this building.

By pure good luck or bad luck, depending on your point of view, I knew the Lebanese Colonel who was going to take the army unit into this apartment block and storm into it and take it back. I’d been to his wedding, actually, which means I’m his friend. (Laughs.) “Robert, do you want to come with us?” I didn’t use a flak jacket because it is too bloody hot. So, I suddenly found the ridiculous Robert Fisk storming into this building with these soldiers, and I never carry a weapon or flak jacket or anything, and seeing the most incredible things.

Afterwards, I was out there in the street with all these dead bodies on the street. What astounded me was that I was the only Western reporter there. Most of the other reporters were either from Lebanese newspapers or Lebanese working for Western news organizations. I was the only blue eyed, Anglo Saxon guy there. My Western colleagues were there and they were in the hotel, and I’m not criticizing them. What was interesting is that on the very first, critical day of the Al Qaeda take over, I looked around the street and I didn’t see another Westerner. There were lots of Lebanese soldiers, policeman, people standing by, other journalists, camera crew, they were all Lebanese. Now, twenty years ago that wouldn’t be the case.

ALI: You just gave a really good microcosm example of how you’re on “the scene.” You’re one of the very few people who is “lucky” – well, I don’t think that is the proper word, I don’t even what the proper word is – to meet Osama Bin Laden and have an interview with him.

FISK: It’s definitely not lucky. (Laughs.) No, it’s not. I’ll tell you this guy will follow me for the rest of my life. It’s more and more unlucky I’ll let you know.

ALI: You interviewed him three times in total, and he made some very interesting comments about you. I don’t know how you feel about that, but he was quite reverential. In America, we see Osama as the horned devil himself, and in certain parts of the Muslim world –

FISK: He sees Mr. Bush pretty much the same way, of course.

ALI: Well, certain parts see him as a halo-wearing messiah. Steve Coll has a new book out on Bin Laden, and in my interview with him he told me one of the main reasons for his charismatic leadership is his ability to be multicultural, to understand the ability to look beyond ethnicity and race in his global jihad.

FISK: No, that’s not – that’s a very trendy explanation. It’s very simple why Bin Laden is popular in the Arab world; it’s because he says things that local presidents and kings won’t say.

ALI: What does he say?

FISK: He speaks about the injustice to Muslim people in a way that Mubarak or King Abdullah would never say. Because of course they’re basically run by us, aren’t they? He presents what millions of Arabs think. I’m not implying a million of Egyptians and Gulfies want to actually fly airplanes into tall buildings – they don’t. But when he describes the collapse of the Caliphate, which was the Ottoman Empire, when he talks about the immorality of the Gulf princes and kings, when he talks of the political or military or psychological occupation of the Muslim world by the West, he’s saying things which millions and millions of Muslims agree with. But they don’t hear their own leadership: the Khaddafis, the Mubaraks, or the King Abdullahs, or the Assads saying.

This doesn’t mean Bin Laden is particularly intuitively brilliant. I mean Ahmadinejad says a lot of things which are absolutely bullshit, but they probably catch somebody’s eye. I mean Ahmadinejad is outrageous, I mean he’s a crackpot. When he starts questioning the Jewish Holocaust, it’s similar to the Turks questioning the Armenian Holocaust, or the Israelis saying that they never drove the Palestinians out of Palestine, they left on their own accord because they were going to wait until the Jews were driven to the sea and they obeyed all the radio instructions. You know the story.

But, you know, Bin Laden has a voice, because the leadership of the Arab world doesn’t have a voice. Or if it does, it’s a weak one supporting the United States in general. I mean, the Mubaraks and the Abdullahs are allowed to say, “ If the war continues in Gaza, there will be an explosion in the Middle East.” That’s all right, that’s part of the course. They said it 70 times and it doesn’t even get reported very often. But the moment they start to talks seriously about the fact that people feel they are under the thumb of theWest, which they do, then they are in trouble. I mean the fact we only express our criticism of Mubarak is when the police lock up the wrong person who has a PhD from Boston or Harvard or whatever.

By and large, you see there is no Arab representative. Nor has there been for decades. It’s very interesting after the First World War, the Egyptians kept wanting democracy, and they kept saying they wanted the King out. So, the British locked them up. And the same thing happened in Iraq in the 1920’s, you the know the British arrived after they invaded in 1917 and the Iraqis said, “You encouraged us to want independence, and when we say we want independence, you put us in prison!” Which is true of course.

Naturally, if you go back to the 20’s and 30’s, where I think a lot of the history also beings, anyone who wanted a real freedom was imprisoned. So, the only way the Arabs learned you can have a change was through a revolution. Which meant no democracy of course. Meant you did everything in secret, whether you did it in office or clubs or a basement of a mosque is irrelevant. So, the failure of the Arab world to have a democracy is partially our fault.

You have to remember before the First World War, Egyptian academics and thinkers and philosophers were returning from France with the most extraordinary sort of Republican – which I’m using in the French Republic sense – views of liberation, freedom and equality. This is the decade where women didn’t want to wear the scarf in Cairo and other cities in Egypt. Where they had willingly embraced the West. You have to go back to the Ottoman Empire, and the biggest, industrial construction in the world was the Suez Canal. It was built by the French but under the Ottoman Empire. The Ottomans imported state of the art steam locomotives from Switzerland to Lebanon. In Constantinople, the pashas were learning to paint and play the piano – they wanted to be like us. So we destroyed them. You see? We like it the way it is now. We don’t have to have too many occupation armies, but they all do what they’re told, and if they don’t, then we bomb them.

ALI: If Bin Laden’s grievances against the U.S. and the West are removed, and maybe you can tell us his major grievances since you’ve met him, then -

FISK: The world doesn’t work like this. Bin Laden justifies his actions on certain grounds. Whether it be the corruption of the Saudi Royal Family, the “Crusaders” to use his phrase, he says “Western forces” in the Muslim World. And remember, one of his achievements is that he’s brought Western forces into two more Muslim countries that they weren’t in before – Afghanistan and Iraq. And I used the word “achievement” ironically when I said that.

His raison d’etre will change, like we all do. To suggest that Bin Laden is out there as a negotiable figure is ridiculous. He doesn’t want to negotiate. One of the main problems with Al Qaeda is that there is no negotiation. We still haven’t learned that Bin Laden isn’t important anymore. He’s created Al Qaeda. That’s it. It’s over. It doesn’t matter if he dies of kidney failure, or whether he’s bombed or dies of old age or gets bored or gets assassinated or anything else, it’s over. Al Qaeda exists. And unless we deal with the injustice in the Middle East, there will always be an Al Qaeda. It might not be called Al Qaeda, it could be called “Al Qaeda Al Ummah,” “Al Qaeda Saudia,” “Al Qaeda in Iraq.” The very word is intrinsically rather boring, its foundation doesn’t set me off on a romantic thought. But, I always use the phrase “Al Qaeda-like”, which is inspirational but not card membership type connections.

Still we think, “If we capture Bin Laden and Mullah Omar, then we’ll be ok.” And it’s not true. There was a very fine French historian of the First World War, and he did a very good interview in Le Pointe some months ago, and he said you know we haven’t realized the world has changed militarily. But in the past, after the first and second World Wars, we thought we could have foreign adventures and be free. We could go to Vietnam. No North Vietnamese ever blew themselves up in front of the White House. We went and fought in Korea, but no North Korean soldier came and blew himself up in the London Underground. But today we can’t do this anymore, if we send our soldiers into Iraq, we are not saving Gloucester or Denver. That’s not going to change. We’re not going to back to nice, friendly left wing nationalists who wouldn’t dream of setting off bombs in our cities anymore. That’s gone.

Whether you regard this as increasing immorality of our opponents that is entirely up to you. But factually, we’re not safe at home anymore.

ALI: So, this is the future? We have to face the future and this is how it’s going to be?

FISK: Well, you’ve got to think of the years to come, not just about the next press conference. We’re going back to the same point I made to you earlier.

ALI: I had an interview with Seymour Hersh and asked him about Iran’s activity in the Middle East. He said Iran is doing what it’s always been doing in supporting the Shias. That’s what it’s doing in Lebanon and in Iraq. Now, you mention Ahmadinejad as being a “Crackpot” and –

FISK: I think he’s a crackpot, yeah.

ALI: People say Iran has its fingers in the cookie jar in helping Hezbollah and helping the Iraqi insurgents. Is Iran completely innocent? Should it be attacked? And what would –

FISK: You’re doing what CNN and FOX do. You’re producing a sustained government narrative and then asking a question about it. Yes, they do support Hezbollah financially, militarily, and in training, we know that. Do they support the Iraqi insurgency? Morally perhaps. I mean, mentally they might, but they don’t need to teach the insurgents how to blow up vehicles. I mean Iraqi insurgents, many of them in the Army, fought Iranians for 8 years. They know how to blow up vehicles and put bombs together. They don’t need help from the Iranians. So, from the start you have to disentangle this conventional wisdom on how Iran is this big, dark nation that is manipulating the Shias through out the Middle East. I don’t think the Shias of Iraq need military help from Iran. I don’t think they need money actually. And besides when you have a situation when most of the Iraqi government is beholden to Iran, what the hell are you worried about the insurgents for? When Ahmedinejad took the car from the airport like any normal human being, instead of being flown in armored helicopter, which was quite impressive, the American press didn’t make a lot of it, but it’s there.

You have to go back again. When the Shah was in power, the West wanted Iran to be nuclear power. He was our policeman in the Gulf, wasn’t he? The Shah went to New York and gave an interview saying he wanted Iran to have nuclear weapons, because after all Russia and America had them. And there wasn’t a complaint from the White House. In fact, shortly after he met Carter in the White House. And we in Europe, in particular, climbed over each other’s shoulders to supply the nuclear hardware to produce nuclear power stations.

When Khomeini came to power and the Islamic Revolution, before the Iran-Iraq War, and I actually was present as he said this in Tehran. He said nuclear weapons are gifts of the devil and we will close them down. And all nuclear installations, and they weren’t nuclear weapon instillations, they were just nuclear instillations for power generation, were closed down under Khomeini’s orders. At the height of the Iran-Iraq War in 1986, when Saddam was supported by Britain and the United States, and was using gas, a weapons of mass destruction, against the Iranians, the Iranian High Command came to the conclusion that he was using these weapons, then Khomeini reluctantly reopened the nuclear establishment in Iran as a direct result of our friend Saddam using gas and chemicals. Which in some cases were supplied by companies on the East Coast of the United States. That’s what put the Iranians in the nuclear game.

Now, when you see it from this historical perspective, they’re getting a bit of the raw deal, aren’t they? All the mullahs want their hands on weapons (Laughs.) That wasn’t the case originally. I don’t see any particular reason why the Iranians want to make nuclear weapons at the moment. Because if they fire a weapon at Tel Aviv, they know Tehran will be destroyed. On the other hand, if you look at North Korea, quite clearly you will not be invaded if you have a nuclear weapon. Then again, you have to stand back and look at the long term and ask, are we, or our children or our grandchildren, our future generations always going to around saying, “Well, he can have nuclear weapons, because he is nice and is on our side on the War on Terror and his name is Musharaff. And they can’t have nuclear weapons because they have turbans on.”

I mean are we going to do this A-B-C joke every year deciding who may or may not have these things. If we deal with a world that deals about justice, and this can apply to Eastern Europe, the Far East, Latin America, or the Middle East, the whole institute of worrying about nuclear weapons begins to diminish. After the rising of 1798 in Ireland, where I am now, every Irishman who was found even to have a pitchfork that could be used as a weapon was hanged. But, in pubs you can see them on the walls. Because it’s become irrelevant. There’s this peace here. If you go to England, you can find swords from the English Civil War. Well, if in the aftermath of that war and we’re talking about the 17th century, if you had been found with that sword, you would’ve been executed. But now it’s in a pub on the wall of a bar.

You know, I’m not trying to be naïve when I say this, but with the whole issue of nuclear weapons, once the purpose of the weapon has disappeared, the weapon is pointless. If Iran didn’t feel itself surrounded by the Americans, which it is because the Americans are in Iraq, Afghanistan, the Gulf, Tajikistan, Uzbekistan, Pakistan, I mean I don’t think they’d worry so much about defending Iran. Although, of course, you realize getting rid of the Taliban and Saddam, both enemies of Iran, means Iran basically won the American war in Iraq. You’ve got to start your questions not with a narrative: “Are they supporting the Iraqi insurgency?” Probably not. “Are they supporting Hezbollah?” Definitely. But, then again who is supporting the Israelis? The Americans.

There’s no doubt that the missile which the Hezbollah fired at that Israeli gunboat in the 2006 war, which almost sank it by the way, was from Iran. But don’t tell me that the bombs dropped on Hezbollah weren’t from the United States, they were of course. With all these questions you’re asking me, and I’m not trying to be critical of you, you need to go three steps back where you start asking the questions.

————————————————————————————————————

As the interview ends, Fisk complains, “And there’s nothing worse than the immortal phrase, ‘I never said that.’ Because people say, ‘Ah, that’s what he says now.’ And you’ll be surprised at the number of people, who might be quite sympathetic to what you’re saying, who manage to blunder into one single quote which they [an interviewer] slightly touch up or forget something quite innocently, and I am fighting off the problems that creates for the next 6 months long after you’ve forgotten ever talking to me. So, please, please be careful and make sure you’re very accurate in what I say, and it’s balanced out.”

“I’ll keep it very fair. I’ll quote you, and I won’t delete a word,” I promise.

“Fine. That’s all I need to hear.”

And with that, the class ends and the student finally exhales.

This set of notes is the basis for a reminder I gave a few days ago, and it really is a reminder because the majority of these notes formed the backbone for a lecture which was presented about 6 years ago (and thus the discussion below might seem a bit out-of-date) not too long after the events of 9/11 when a lot of Muslims were confused about their status living in the Western lands as Muslims yet born citizens of these countries with no other national or social culture and identity to relate to other than of these very same countries.

I must say that some of the things that I said back then were embarrassing and difficult for me to say such as “we have to be good citizens” and “Muslims need to show their community how helpful and nice they really are”  because for crying out loud, how on Earth else do Muslims expect to behave?! What is being Muslim all about if it’s not being someone who is an integral member of his Community regardless of the religion of that community? It reminds me of that American comedy sketch a friend showed me once where the African-American father goes up to the comedian and says proudly, “I support my children!” The Comedian turns to the father and says, “What the hell else do you expect a father to do if not look after his children! Do you want a medal or something?!” (All swearing mentioned every two words edited out of course.)

So yes, it is embarrassing to tell someone who because of his contract with Allah and His Messenger (s) which entails the very best of character, being merciful to all of creation from the animals to the environment to the general public etc, to be good citizens!

But the reasons I decided to re-present this talk now are namely two:

- I was in London recently on a visit and I attended a Jumu‘ah khutbah which I must say I found pretty average, on the topic of Muslims having to be good and trustworthy citizens who want the best for their neighbours etc. As you can imagine, I was thinking to myself, “Does any Muslim with half a brain need to be actually told this?” Anyway, when I came out with my companion that day, he was very quiet, as if he was in deep reflection and so I asked him what was going on whereupon he told me that he had been deeply affected by the Khutbah.

I couldn’t believe my ears. I was like, “What was so shocking?!” And then when he proceeded to explain to me that he hadn’t heard this Khatīb say such things before and that they had never been given a real vision for their long-term future in this country before, I realised that something was really wrong. I had clearly under-estimated how many Muslims were still living in confusion in countries like the UK saying to themselves: do I have a hope or a future here or do I need to make Hijrah to a Muslim country to save my Hereafter?

So that’s the first reason.

- The second reason is that whilst people like myself have been living in our Ivory Towers amongst our own communities thinking them to be handling these issues just fine and getting on with being the best Muslim British Citizens they can possibly be and making long-term plans and investments for a bright future here, other perhaps not so well-intentioned brown sahibs (or what Malcolm X rahimullah termed as “House Negros”), who are closer to kufr than imān, have been busy trying to hijack the direction of the orthodox Muslim community here in the UK in trying to dictate the identity that the Muslims should take whilst they live in these countries.

As you can imagine, such secularists with their new-found and well-supported foundations, forums and councils are very heavy on a dilution of Islamic religious practice, the dilution of individual cultural expression in a multi-cultural society, and quite simply a forcing of their deviant, aberrant and heretical understanding upon the British Muslims and Non-Muslims in order to enact change. This is their new “Western Islam” as defined by these liberal, secularist, “regressives” - they call themselves “Progressive” of course. If this is “Progression”, give me the Stone Age any day.

The problem of course is that some of their positions will undoubtedly match up with those of the scholars of orthodoxy. It’s a good thing that this piece isn’t a movie so I can tell you the ending right now: our lives, our hope and our future as British Muslims is very much in this country with Hijrah being the option and trump card for someone who struggles to make the mark here and needs further support elsewhere or at least recognises that he/she needs help somewhere else in the World to protect their religion.

Now, in this issue (i.e. that we’re here to stay), we’d agree with these liberal secularist Muslims. The problem is that they came to this position through their desires and their deviance. They are fulfilling the dreams of their Paymasters and supporters in the Government in their conclusions. Ahl’l-Sunnah come to it based upon what Allah and His Messenger wants. And perhaps innocent Muslims might mistakenly understand that these extreme deviants are being supported by the Orthodoxy. They couldn’t be more wrong.

The irony is that the founders and advisers of these organisations were completely ignorant and unstable since Day One of their Islamic Experience. These organisations were set up to combat terrorism and extremism – so the government wants us to go to those people who float around in the wind with their religion, one day wanting to blow up everyone to Kingdom come, the next day they want to kiss and hug everyone to Kingdom come! Like hello?! It reminds me of one of the latest Mr. Bean films where this most miskeen of all the masākeen is chosen to be the world’s greatest adviser and expert. Yes, Mr Bean!

So I wish to briefly clarify only, because there is much written and multimedia information on this issue from orthodox sources on what really are the issues affecting the Muslim living in non-Muslim lands; I wish to deal with what I see to be the weakness of the call for all Muslims to make Hijrah from such countries and then I’m going to tell everyone to be really nice and good folk because Muslims really are nice and good folk. Right?

Hijrah

Hijrah in its legal sense can be defined as the “the emigration from the land of non-Muslims to the land of Islam.” Basically, it is understood by some that if a Muslim is having to compromise on their religion to a level where it is being washed away or ones imān is in danger or one is constantly falling into sin, then to move to a more Islamic environment might help do the trick.

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

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

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

إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا فَأُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءَتْ مَصِيرًا

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

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

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

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

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

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

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

- Likewise, to slightly complicate the issue albeit admittedly this does not provide legal evidence in this debate, it would be absolutely impossible to house the hundreds of millions of Muslims that live in the Europe, the USA, India, China etc into Muslim countries. This is a geographical, social, cultural and most importantly a political fact. Has anyone here actually even tried to get a visa for Saudi? I can’t even go for ‘Umrah when I want to. And they’re going to let us all in?

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

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

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

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

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

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

- For the sake of argument even if the above narration was authentic, it doesn’t in any way indicate that it is impermissible for Muslims to live amongst non-Muslims. Rather it indicates, as is found in the books of fiqh under the chapters of jināyāt and diya, that those who choose to live like this will take responsibility for their own lives.

So for example, if a Khalīfah established himself as a leader of the Jihād in Afghanistan and decided to launch a nuclear attack against the UK in retaliation to the invasion of 2001, and we British Muslims all died alongside British non-Muslims, our extended families would not be able to claim for blood-money, or could only claim limited damages against the Khalīfah, as discussed and differed over by the Fuqahā’. This is because we chose to live here despite being warned by the leader not to. If the above hadith was authentic, then it is the same: the leader declaring himself free of any liability arising out of Muslim or peaceful non-Muslim deaths.

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

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

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

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

“البلاد بلاد الله، والعباد عباد الله، وحيثما أصبت خيراً فأقم”

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

- The one who studies the Qur’ān carefully will notice that Allah makes Islam something which can be taken anywhere anytime, not something restricted to just one place or one people. Just think about the deep wisdoms of Sūrat’l-Mā’idah and how Allah makes lawful for us the food of the People of the Book and then to marry their women as well. One doesn’t expect to find a large amount of such food or large number of such women in our own Islamic lands (although of course there will be some, and there are other wisdoms as well) but rather it as if Allah is saying to this nation, “Here is a further concession to go and travel and spread out and live life as best you can, wherever you can, and that here are a few more concessions in food and marriage to help you out there if you need it.”

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

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

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

  الأرض لا تقدس أحدا وإنما يقدس الإنسان عمله

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

- The real issue is the level and quality of your Islam after your Hijrah. There are some people who take a greater portion from their prayer performed in more difficult circumstances surrounded by fitnah in the lands of disbelief than those who are absent in mind and indeed absent in heart whilst standing in front of the very Ka‘bah itself. In fact, it was Abu Hurayrah who said, “One night spent being on guard in the Path of Allah is better than praying the entire night of Laylat’l-Qadr at The Black Stone.” Never has such an athar made more sense than when one actually experiences this reality.

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

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

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

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

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

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

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

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

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

المهاجر من هجر ما نهى الله عنه

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

So we come back to the title of this piece: Hope or Hijrah?

We should try our best to preserve our Islamic values and identity as well as progressing forward with our British identity as every other citizen would be expected to do. This country is our “culture”, is our home and is our future. We benefit from the political environment and practice our religion freely as a result of it. We need to step up now and ensure that our wider community also sees a benefit from our presence here. They need our help. They need advice. They need a shoulder to cry on sometimes. They need sugar sometimes next door, but just be careful if they ask for coffee. They need their medicines, they need their legal advice. They need their lifts and they need their curries too! The atheists from them need our focus and direction and trust me, the Muslims in Britain are the best hope Judaism and Christianity have.

More than anything else, our country wants from us to be normal good citizens and we can do that whilst being upright practising Muslims preserving our deeni identity without counter-terrorism departments and “I can’t think-tanks” and foundations telling us what to do.

Again, I hate to say this because it is just so darn obvious, but it’s like telling someone, “if someone opens the door, tell them thank you!” I don’t wish to patronise but clearly there are Muslims who because of their confusion, aren’t sure where their loyalties lie. We have to remember that our loyalties lie to mankind itself. Don’t forget that the Prophet (sallallāhu ‘alayhi wa sallam) said:

- “The best of people are those with the most excellent character.” [Tabarâni, Sahîh]

- “The best of people are those that bring most benefit to the rest of mankind.” [Dâraqutni, Hasan]

- “The best of people are those who are best in fulfilling [rights].” [Ibn Mâjah, Sahîh]

We have to get active in our communities, our charities, our local councils, our schools, our PTAs, our hospices, our neighbourhood watch schemes and anything and everything else that helps the Community. This is an absolute given in Islam requiring no further evidences but you know of course that the Prophet (sallallāhu ‘alayhi wa sallam) praised such work, so even if it is little, just do your bit because as the Prophet (sallallāhu ‘alayhi wa sallam) said:

- “The most beloved of deeds according to Allah are the continuous ones, even if they are little.” [Agreed upon]

And we take this identity and struggle to maintain it and perform and do civic good, not because the deviants of x and y foundation want us to, but because Orthodox Islam and the Scholars of Ahl’l-Sunnah have demanded it from that mighty, blessed and honoured group called Muslims.

And Allah knows best.

There has been an overwhelming sense of sadness this week in parts of Manchester as people reflect and realise that life really is too short to hold old grudges, to spend most of our lives at work, to miss out on gathering good deeds and many other lessons.

But alhamdulillah, such grief is transient for the Muslim. That’s what we signed up for when we ticked the religion box: Islam. So we’re moving on, but before we do, for those who are struggling to come to terms with such situations, here is a really beneficial piece sent to me by Shaykh Hood Bradford from Madinah, may Allah reward him.

 

Solace

Every phonecall cuts like a knife.

When you’ve lost a loved one, the last thing you want to do is answer the phone or be around someone, but then again the one thing you want most is some normality, so you pick up the phone and open the door. Clarity of mind is something sought after, not something to be expected at this time. Some people call you not knowing, and wonder why or how you can be so despondent or stand-offish to them. Others would call and say with the sensitivity of a schizophrenic “Sorry for your loss, but hey you know what can I say…” Silence from some may be safe, but not sound in the hurting heart. There are though those that actually console, ask real questions, make dua, and most importantly let you know they are there for you. Not that they are in fact physically there, but the sentiment and the short visits are what counts.

Pain subsides in the cool words of condolences, like a thick salve spread over an open wound on a hot summer’s day is then covered with fresh cotton. You know the pain is there, that it will take time to heal, and that there will always be a scar. But the temporary relief is so soothing.

Sadly, there is a shortage of medicaments these days.

When a relative dies, the last thing a survivor wants to hear is someone decide their fate (explicitly or implied). Even worse is when someone expects you to play Quincy MD, Colombo, and Perry Mason combined, expounding on all reasons for the death in reply to their so-well-phrased question of “But, why…?” I understand of course that the shock for some people is too much, but it is certainly not more than that experienced by those closest to the deceased.

I’m not sure of the causes of human insensitivity. After much deliberation it seems to be due to one main cause: the fact that we are all human. For many of us, death is a thing too far off to recognize, even when he presents himself at our doorsteps, barges in on us, or comes like a thief in the night.

Every human soul is due respect, regardless of the faith that it lives by or passed away on. Bukhari narrates from Abdul-Rahman ibn Abi Layla that Sahl ibn Hanif and Qays ibn Sa’d were sitting in the town of Qadisiyyah when a funeral procession passed, upon which they stood in respect. Someone said to them “It was a procession of the people of this land” (i.e. Non-Muslims). They replied to this saying “A Jewish funeral procession once passed God’s Messenger, upon which he stood. Someone said to him: It’s a Jewish funeral procession. He replied: Is it not a soul?”

In a similar narration from Jabir found in Muslim he said “Death comes by surprise; when you see a funeral then stand.”

Several people I’ve spoken say quite simply they don’t know what to do at the time of death, don’t know what to say (or what not to), or even if they should do or say anything at all. Regaining equilibrium is something essential to coping. Small visits and kind words count; not a hands-off approach, but not a fully hands-on one either.[1]

God’s Messenger –as narrated in Bukhari- said, “God helps his servant as long as he is helpful to his brother.” As such God’s Messenger would console Muslims during their troubled times.[2] Al-Aswad b. Abdullah narrates that God’s Messenger said “Whoever gives condolences to an afflicted person will be given a like reward.”[3]

There is no one way to offer condolences, any which way they are given is acceptable. Some scholars preferred the following when giving condolences:

When consoling a Muslim upon the death of a Muslim:

أعظم الله أجرك ، وأحسن عزاءك ، وغفر لميّتك

May God make your reward great, ease your pain, and forgive the deceased.

When consoling a Muslim on the loss of a non-Muslim:

أعظم الله أجرك ، وأحسن عزاءك

May God make your reward great and ease your pain.

When consoling a non-Muslim on the loss of a non-Muslim:

أخلف الله عليك

May God reward your loss.

The best manner in which one console someone is to say:

إنّ لله ما أخذ، ولله ما أعطى ، ولكل شيء أجل مسمّى ، فلتصبر ولتحتسب.

“To God belongs what he took, and to him belongs what he gave, and he has set for everything an appointed time. So have patience and seek reward.”

Imam al-Nawawi commenting on this hadith said “This is the best phrase one can use for condolences.”[4]

There are ways in which early Muslims expressed condolences. AbdulRazzaq al-San’ani narrates that Al-Hasan would pass by the deceased’s family and say to them “May God make your reward great. May God forgive your companion.” AbdulRazzaq was then asked by his students “Who specifically should we console?” He replied “Every sorrowful person, because a person may be more affected by the loss of his friend or brother than even the deceased’s own family.”[5]

Many Muslims can become over conscientious and feel awkward when giving condolences, and especially if they did not share the faith of the deceased. Ask yourself a simple question: “Is it not a soul?” Condolences for non-Muslims are not only permissible, but may be recommended, this being the stronger and more supported view. Sending condolences upon the death of a non-Muslim is the same as visiting him when sick, the Prophet having visited his Jewish neighbor and consoled while his son was dying (as is narrated in the Sahih).

Building off of this, we find several condolences upon the death of non-Muslim friends, neighbors and relatives narrated from early Muslims. For instance, al-Ajlah would say to those surviving “I advise you to fear God and be patient.” Ibrahim would say “May God grant you many children, much wealth, and a long life.” Al-Hasan would say “May nothing but good come to you.”[6] Abdullah b. Battah would say “May God grant you in your time of need the best thing he would grant anyone of your faith.”[7]

We all miss those we’ve lost, and though we cannot bring them back, we can help those still with us to cope.

A man once came to Al-Hasan al-Basri expressing his sorrow at the loss of his son.

Al-Hasan said to him: “Did your son ever travel, leaving you behind?”

The man said: “Yes, he was travelling more than he was ever around.”

At this Al-Hasan said to him: “Then consider him travelling, because he’s never left you alone in a time in which your reward was greater than it is now.”

The man said: “Abu Sa’id, you’ve lessened the sorrow of my son’s departure.”[8]

والله الموفــّق وصلى الله على نبينا محمد،

May God Almighty give us strength, and may he grace our Prophet Muhammad.

——————————————————————————–

[1] - Many scholars of the past disliked (to the extent that some declared it an innovation) to sit with the deceased’s family for extended periods of time. They viewed this as not only an invasion of privacy, but as a cause for more sorrow, negating the reason why condolences are recommended to be given in the first place. See al-Nawawi below.

[2] - Musannaf Abdulrazzaq 3/395

[3] - Tirmidhi #1073. This hadith however contains some weakness; there is however narrations of similar meaning that support it.

[4] - al-Adhkar P. 162

[5] - Musannaf Abdulrazzaq 3/395

[6] - Jami’ al-Khallal P. 223

[7] - al-Mughni 2/545

[8] - al-Adhkar P. 163

It is with great sadness that I inform you of the shocking news that our dear beloved brother and my close personal friend Atta-ul-Qudoss Munawar has passed away this afternoon.

Innā lillāhi wa innā ilayhi rāji‘ūn.

He was a wonderful brother masha’Allah, known to many of the local folk in Manchester and surrounding areas and one of my first friends in Manchester who then went on to become one of my closest confidants and someone I always sought advice from on many matters. He will be massively missed, and by Allah, the only thing that brings a smile to my face now in the midst of our tears and broken hearts is the fact that he loved Allah and His Messenger (s), and such people will not miss out on ending up with whom they love.

Qudoss was driving home on the M6 today when a Camper van on the other side of the motorway veered across the barrier and hit his car head on. Qudoss passed away instantly, and I can only ask you O Allah to accept our brother into your Garden, to forgive him all his sins and shower him with Your infinite Mercy, ameen.

I wish to say something else: it is unfortunately very easy to exaggerate when someone dies, especially if you are close to the deceased. Yet without exaggeration, I have just returned from the hospital where I went in with his brothers to the mortuary to identify him. Subhanallah. Despite the severity of the accident, his face was in utter peace and serenity, and…radiant. So radiant.

Just like his name: Munawwar. Brilliantly Radiant.

Allahu Akbar.

I ask you again O Allah by all Your blessed Names, to forgive and pardon your slave Qudoss, to give him strength during the Questioning, to protect him from the Grave, and to give him the very best place in the Akhirah, ameen.

Our thoughts and du’as I request of you are with his wife and his wonderful daughter Maryum and little boy Yahya, Goshi’s parents, and his brothers. May Allah give them patience and reward them for their loss, ameen.

(Qudoss’s Janazah was performed at Makki Masjid after the Dhuhr Prayer on Tuesday, 22nd April, 2008, may Allah have Mercy upon him.)

Well, it goes something like this: the aata is absolutely fundamental to the keema paratha because without it, well there’s no paratha innit?

That was easy enough wasn’t it? A darn sight easier than this post here:

The Role of Atomism in the Groups of Kalam - Yasir Qadhi :-)

Seriously speaking though, it’s a good read and a good discussion. In fact, it’s a nice piece by Yasir to be honest. Be warned though that you might fall asleep half way through it because it is really for those studying theology, yet I s’pose it’s better to fall asleep reading this than using Temazepam…

Salams Jason

How are things?

Anyway, it’s fatwa time. I say: you are allowed to play lame today and thereby ensure we win the title at the Bridge. Like it should be.

And anyway, you’re 10/1 to score first so why don’t we keep it that way… ;-)

The kobedas are on you tonight.

AE

For the last time before the new Prophetic Guidance site, forum and community portal go up in the next few weeks insha’Allah, please take note of the following events, talks and the Riyadh’l-Salihin Weekend Maqra’ah retreat happening over the next month in and around Manchester. Those events with posters are included below:

- Fundraising Dinner for Crescent Community High School for Girls, Sanam’s Restaurant, 18th April, 6pm. See poster below.

- ”Palestine Appeal”, Saturday 26th April 2008 at Hijrah School (KD Grammar School for Boys, Alexandra Rd South, Whalley Range, Manchester. Call 0161 881 6200 or Aasiyah on 07934 699 382 or Robina on 07985 438 485.

All men, women and children welcome. Show your support. Donations welcome!

Entertainment for all: Stalls include food, Islamic clothing, toys, face painting, henna designs and much much more. Starts 2pm until 5pm.

- “Muslims in Britain: Hope or Hijrah?” event at CMA, 26th April 2008, 7.30pm. See poster below.

- “Gaza Appeal at the Eastern Pearl”, 10th May 2008. See poster below.

- Medical Ethics in Islam, 26th April 2008. Click this link.

- “Riyadh’l-Salihin Maqra’ah” at CMA, May Bank Holiday Weekend, 3rd - 5th May 2008. See poster below.

- There will be another more intense Maqra’ah in Arabic only of the Sunan of Imam Abu Dawud (r) at Markaz’l-Bukhary again on the second May Bank Holiday Weekend, starting at 7pm on Friday night 23rd May all the way through until Monday evening on 26th insha’Allah, under the wonderful supervision of Shaykh Kehlan al-Juboori (hafidhullah).

Posters

fundrasier-poster-2

This was what I wrote in response to a comment on another thread, but after I wrote it, it was so long that I thought it’d be better up here instead. So there you go.

 

Asslamo ‘alaikum Sheikh,

First of all, my apologies but htis isn’t going to be a joke, so I’m sorry

Wa ‘alaykum salam wa rahmatullah.

Is this what they call a “thread killer”? :-)

I want to make a request that the question I put to the sheikh is not turned into a joke…

Hey, I was just kidding! ;-)

Q:what are the lines around which we can/should interact with people of the opposite sex at work?

Let me give you a few general points that hopefully cover your various scenarios mentioned above.

Firstly, we have to recognise that there are two worlds out there for the practising Muslim in the UK/West. The first is the working world/environment and the second is the non-working environment.

Taking the second first: this kind of life for the practising Muslim in the UK is just a piece of cake. Peace, stability, no stress, and no areas of risk and danger with respect to working in doubtful areas such as haram commodities, riba, isolation with the opposite sex etc. Sure, you might not get a true exerience of the country’s people - there’s only so much you can learn from meeting the mums at the school run, speaking to the checkout girl/bloke when shopping, discussing with the electrician when he comes round and taking round food for the neighbours every once in a while - but for the one desiring safety over da’wah, then he/she couldn’t get it better.

Even the Muslim studying in the Educational system is largely protected from problems due to various legislations and due to the freedoms found in higher education and the fact that one’s livelihood is not directly under threat although admittedly, we start to experience a few difficulties.

So the real challenge to Muslims in the UK/West is to be found when they start work. Here, you can’t just do as you wish or demand what you want because you are under contract, you’re the one in need and the employers are the ones who are in power with their own interests to pursue.

This is all important to note because this uneven relationship creates a state of relative weakness for the practising Muslim as one’s livelihood is on the line: this thereby enacts a few usuli principles that allow insha’Allah small areas of doubt to be “overlooked” which help every single one of us who are involved in our wider societies. Of course, this is based on the general understanding that Muslims are meant to be living all around the world in all types of communities and societies, often in non-Islamic environments, and thus to simply “move away to the Muslim Lands” is a mantra which is more suited to Wonderland as opposed to the reality millions of us find ourselves in today, and Allah knows best.

Let me mention a few things that are permissible intrinsically but become doubtful because of other factors: working with non-mahram women is permissible, speaking to non-mahram women is permissible, being in the company of more than one woman is permissible, being polite and initiating conversation and asking about other women without being asked first is permissible, etc.

But as always, the presence of carnal desires and the fear of fitnah make give all the above actions a different legal status to their status quo.

So we see various factors and realities that make things less straight-forward: for example the state of undress of all the womnen we work with. Normally that is unacceptable. But what else can we do other than restrict ourselves to our houses for the rest of our lives? How can we avoid that when we spend our entire day walking around with pictures of non-mahram women in our pockets - yes, all those British Sterling notes (and no, the Queen’s crown isn’t a suitable hijab). Now before you laugh, this is a valid point. You wouldn’t have normally thought about that as an issue but from a fiqhi point of view, this is entirely unacceptable but we know that it’d be impossible to live in the wider world if we didn’t regretfully overlook all these various nuances of secular dominated 21st Century life today.

Likewise the gaze - in principle we don’t look at a woman directly more than once but when put in a position when having to work with someone or advising a patient/customer or delegating jobs, it simply isn’t possible to keep avoiding looking at a woman without unfortunate consequences. It is for this reason that some of the Fuqaha’ mentioned the different type of “look” that exists between the sexes of which there is immense detail. Needless to say, the scholars allowed repeated looks as part and parcel of business or the completion of the transaction as per necessary on the condition that there is safety from falling into fitnah or inflaming one’s sexual desires.

An important note here is to realise that the path of caution which you yourself are taking is the correct and blessed one. Unfortunately there are an increasing number of Muslims today in the West that simply ridicule such caution or even the methodological approach to determining what is permissible by itself and then what becomes permissible due to a need. Such people make simple blanket statements like “if you want to live in the West, this is the score” or “go and live in a cave then!” etc, not realising the ignorance and indeed danger of making such dismissive statements about the importance of sticking to Shari’ah as much as possible in our lives.

The key then to remember is to avoid all possible doubtful issues and then to minimise as much as possible all other areas of possible haram.

With these principles in mind, let me put them into practice and just give a few direct answers to your questions:

- At work, never isolate yourself with a member of the opposite sex. At the very least, if you have to be in a room or an office, try and keep the door open at all times. If you have the choice to arrange meetings or appointments then plan in advance and ensure open areas, a third person present, or a room which has much window space etc. And when there is no choice, then fear Allah as much as you can and minimise the time that you are in that isolated state.

- Try to minimise conversation with the opposite sex. That doesn’t mean stop asking about them, helping them, talking about yesterday’s TV etc. It just means don’t initiate meaningless chat, don’t let the conversation go to difficult places, don’t drop your guard when talking freely and also, don’t become a zombie or a non-responsive stiff so as to invite suspicion and feelings of insult which I have seen in the workplace too from a few Muslims.

Making dhikr at work is very useful because people tend to think you’re busy and leave you alone. Making the du’a of the workplace to help you in the battle against Shaytan is a must of course. Yet your dhikr should not prevent you conversing with your work colleagues, even if there is no immediate need or it is pure general conversation. But the good thing is that your colleagues will soon start to see you as a serious person who doesn’t just talk for fun but will be there for them if they need company or quality conversation.

Basically, don’t flirt about at work or try and be the women’s favourite who is the “life of the party” and yet at the same time, don’t make yourself into that unsocial difficult person who doesn’t care about anything. And yes, it would definitely be bad da’wah if you “locked them off”. As always, balance is the solution.

- These rulings do indeed differ when there is no fitnah, but the definition of that is not left up to you to decide! Things like general conversation as mentioned above is fine anyway and is from good manners and da’wah.

The problem comes about when some people say ”there is no fitnah” because they might think that their female colleague looks pretty average (or less even!) or that they are some Superman who doesn’t care for women in the slightest, or even more unlikely, his wife waiting at home would put Claudia Schiffer to shame. Those who have experience in the workplace will tell you that fitnah is not in the eye of the beholder but rather a reality that cannot be defined and protected against easily and thus taking the safe option of minimising free contact is the best and most beloved to Allah.

And anyway, what kind of argument is “she’s not pretty at all, she’s no fitnah” anyway?! What about the other way round and the fact that could be proving to be a fitnah for her? Who said women didn’t have desires, however unattractive/religious/scary you may look with your beard and all the rest of it. Think Salman Rushdie. Exactly.

- Your final question about going out for lunch or any special events etc is one of the more difficult realities of working life today. Muslims are not people who wish to intentionally frequent eateries where haram food is served, alcohol is present on the premises, women are exhibiting various levels of nakedness and illicit music is pumping away. Now technically speaking, one could argue that as long as one doesn’t eat haram food, one doesn’t eat with alcohol on their table, women are everywhere and we can’t do too much about it and being in a place where there is music and you hearing it is not the same as listening to it - well, that’d be a fair argument.

You might also hear from the same people that these things are “mudrikun la mahala” (as in the famous hadith of the adultery of the limbs) i.e. that such things and potential haram moments will definitely happen whatever happens. But when we look at it as a package then there is no doubt that the practising Muslim is not to be found chilling out in such areas.

With this in mind, we need to try and avoid such invitations. But on the odd occasion, especially when our non-Muslim colleag