David Cameron made no secret of his pleasure in seeing these men sent off to the US “super-max” prisons when he said, “I’m absolutely delighted that Abu Hamza is now out of this country. Like the rest of the public I’m sick to the back teeth of people who come here, threaten our country, who stay at vast expense to the taxpayer and we can’t get rid of them.”

Throughout the past decade in their legal battles against extradition, many Muslims (and non-Muslims) have repeatedly asked the British authorities to charge and try these men here in the UK, which the British government refused due to lack of concrete evidence. Yet, they were sent to the US on the ground of the UK/US extradition treaty, a basis which holds no weight insofar as the campaigners are concerned. So how should we perceive this move to extradite these men? Was this simply a straightforward legal procedure the British had to follow?

Since 9/11 the West has been engaged in a war against Islam and Muslims, as a result of which, we have witnessed a proliferation of practices such as torture, extraordinary rendition (the practice of outsourcing torture to third counties), mass arrests, Guantanamo style detention without trial and daily vilification of Muslims and Islam.

The Western media outlets and politicians of all political persuasions and parties have created a hostile environment whereby Muslims are treated with suspicion and effectively portrayed as potential terrorists. The media and politicians routinely fan the flame of anti-Muslim prejudice. This hostile anti-Muslim climate fuelled by mass demonization has created a society based on prejudice. A parallel justice system is operating, which permits passing terrorism legislation specifically to punish Muslims as though Muslims are second class citizens in Western states.

As an example of the media’s duplicity vis-à-vis Muslims, the British held the Paralympics 2012 to showcase their “tolerance” towards people with disability. The media was trumpeting Britain’s culture of inclusiveness, tolerance and success. Yet, the same media hypocrisy when it comes to Muslims was glaringly obvious! Abu Hamza, who is also disabled, was paraded daily as the evil pirate, Captain Hook, who had to be captured and punished! The media did not bother to afford him the same level of respect and sensitiveness, which non-Muslims would have received. Such is the level of duplicity in the media and amongst mainstream politicians that the concept of respect is dispensable in the case of Muslims.

Muslims are routinely incarcerated without trial for many years, and even in the courts, judges are bowing to the media pressure, and consequently, Muslims are receiving disproportionately harsh prison sentences and judgments. As a result of media propaganda and pressures from politicians, the so-called “rights” in Western criminal justice systems are not afforded to Muslims and hence Muslims are effectively viewed as “guilty as charged” and “guilty until proven innocent”.

The cases of Babar Ahmed, Abu Qatada, Abu Hamza and many others confirm that the courts, whether at national or European level, are too prepared to extradite and thereby legalise rendition of Muslims, knowing full well that they will face inhumane treatment in the recipient countries. To this end, the so-called human rights law in the form of the ECHR provide no protection to Muslims.

These cases further demonstrate that in the face of Western political interests, all options, including bare injustice, are available against Muslims. The democratic mantra of “due process” is hypocritically suspended when it comes to Muslims. However, in the face of such blatant injustice, Muslims should not despair and instead find solace in the words of Allah (swt) because the perpetrators on the Day of Judgment will find no helpers when Allah seizes them! Allah (swt) says,

“There will be no friend, nor an intercessor for the Zalimun, who could be given heed to.” [Surah Al-Mu’min: 18]

“And for the Zalimun there will be no helper.” [Surah Al Hajj: 71]

Let us be certain that those who commit injustices against the vulnerable will one day face the justice of Allah (swt). The Prophet (saw) said, “Allah grants respite to a wrongdoer (i.e. postpones taking action against a tyrant) but when He seizes him, He does not let him go”. The he (saw) recited verse 102 from Surah Hud, “Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful, and severe”. [Bukhari and Muslim]

In addition, the façade of democratic participation in the West does not come to the rescue of Muslims. The so-called Muslim MPs, e.g. Sadiq Khan, did not aid the likes of Babar Ahmed. Even obtaining over 150,000 signatures on petitions did not afford Babar Ahmed a parliamentary debate, which normally only requires 100,000 signatures. This proves, if evidence was ever needed, that democratic participation has little or no effect whenever Western interests conflict with the interests of Muslims whether at home abroad.

Furthermore, Muslims must not forget that the criminal rulers in the Muslim world are totally indifferent to the plight of Muslims, whether in the West or in the Muslim world. Not a single ruler came to the aid of Babar Ahmed or the others. By contrast, when Western citizens are put on trial in the Muslim world, Western states routinely apply pressure on such regimes to secure their release, in which they often succeed.

Today, there is no justice for Muslims anywhere in the world. However, only the Khilafah will facilitate true justice because the shari’ah is the law of the Creator. The Khilafah based on the shari’ah will be a just state for all, Muslims and non-Muslims. The Ummah must demand and work for the Khilafah, which is the real solution to our dire situation today.

Wakil Abu Mujahid

There are, ironically, a minority of Muslims who, predominantly due to vested interests and infatuation with their liberal masters, have chosen to condemn the protesters for protesting against this film. One such comment said, “How can we expect non-Muslims to believe that Islam is a religion of peace, when Muslim mobs around the world make liars of us all, Muhammad included?” Such self-hating Muslims fail to address the real issues at hand and instead turn the table against the victims rather than the perpetrators.

This article explores the real motives behind this type of gratuitous attacks on Islam and its sensitivities. It examines the historic context of Western cultural aggression against Islam and how it has evolved into the 21^st century. Finally, it concludes by explaining what practical actions Muslims should undertake in the face of such provocation, which has become all too common these days.

The ‘War on Terror’ (aka War against Islam)

This film should not be viewed in isolation to the West’s war against Islam, which has manifested in the past decade differently across the world, namely, as military invasion, e.g. in Iraq and Afghanistan; as proxy war, e.g. in Somalia and Sudan; as diplomatic and economic aggression, e.g. in Iran and as intellectual and cultural aggression, e.g. in the West against their own populations.

Although the history of Western attacks did not begin with 9/11, the intellectual and cultural aggression has intensified in the past decade and the West’s bigotry against Islam has become ever more apparent, as though there is now a competition amongst the ‘Islam-bashers’ about who could win the trophy for being most daring and vociferous in their hateful anti-Islamic inventions.

Just to name a few, the Danish cartoon caricatures of Muhammad (saw) were published in 2006, followed in 2010 by a Florida preacher, Terry Jones, who called for the burning of the Quran on the ninth anniversary of 9/11, and in February 2012, US soldiers at Bagram prison in Afghanistan burned 315 copies of the Quran and other religious materials. All of these had similarly outraged Muslims around the globe.

Western sponsored demonization 

Since the release of Innocence of Muslims, American politicians have made token gestures, supposedly condemning the filmmakers. US Secretary of State Hillary Clinton condemned the film which gave rise to the protests as “disgusting” and “reprehensible”. As though the US was granting a favour towards Muslims, the White House merely “asked” YouTube to “consider” whether the film breaches its own guidelines but Google, which owns YouTube, said in a statement that the video was “clearly within our guidelines and so will stay on YouTube”. Yet, Muslims perceive such hollow statements as meaningless, especially when viewed in the context of the West’s aggressive history vis-à-vis Islam.

Whether or not directly sponsored by Western states, such provocative misadventures by Western groups or individuals are far from autonomous acts. Clearly, such perpetrators receive tacit support and ideological encouragement to carry out these provocative deeds. Bred on a daily diet of hatred and propaganda that seek to malign Islam and Muslims, there is no doubt in the minds of Muslims that these perpetrators are sponsored by the West directly or indirectly. Allah (swt) says, “Hatred has already appeared from their mouths, but what their breasts conceal is far worse”. [Surah Ale-Imran: 118]

The West’s history of bigotry and vilification

A cursory examination of the history of the West demonstrates that hatred towards Islam has been propagated for centuries. Although historically the Anglo-French colonialists had spearheaded the West’s attacks against Islam, this agenda was adopted by the US since the Second World War and today the US acts towards Islam just as her colonial predecessors did.

Much of today’s discourse in the West vis-à-vis Islam has been shaped by the Orientalist tradition. Professor Edward Said (deceased) explored the depth of Western hatred towards the East, and Islam in particular, in some of his renowned books. This Orientalist tradition perceives and portrays Islam as a primitive and barbaric civilisation, which required subjugation and control. “Orientalism was itself a product of certain political forces and activities. Orientalism is a school of interpretation whose material happens to be the Orient [i.e. the East] its Civilisations, peoples, and localities”. [Edward Said, Orientalism, 2003, Penguin Books, p-203]

The West’s vilification is partly motivated by Islam’s formidable challenge to the West’s capitalist hegemony and partly by Islam’s non-Christian roots. Hence, the West is trigger happy to depict Islam as the villain. In the context of the Orientalist intellectual discourse, “It is therefore correct that every European, in what he could say about the Orient, was consequently a racist, an imperialist and most totally ethnocentric… As a cultural apparatus Orientalism is all aggression, activity, judgment, will-to-truth and knowledge”. [Said, Orientalism, p-204]

Insofar as the West was concerned, the East, and the Muslim world in particular, was a place of barbarity and backwardness. The Whiteman had a sense of duty and mission to civilise such people and in the case of the Ottoman state, the Whiteman had a civilising program. “Since the Oriental was a member of a subject race, he had to be subjected: it was that simple”. [Said, Orientalism, p-207]

In much of Western academic and intellectual discourse, there was a consensus that certain types of biased views, statements and comments regarding the East were correct and acceptable.  As Said stated, “For most of the Middle Ages and during the early part of the Renaissance in Europe, Islam was believed to be a demonic religion of apostasy, blasphemy and obscurity … Muhammad was a false prophet, a sower of discord, a sensualist, a hypocrite, an agent of devil”. [Edward Said, Covering Islam, 1997, Vintage, p-5]

Islam’s challenge to the West meant that the West, instead of understanding Islam and its message, consistently demonised it. As far as the West is concerned, “Other civilisations of the East – India and China among them – could be thought of as defeated and distant and hence not a constant worry. Only Islam seemed never to have submitted completely to the West”. [Said, Covering Islam, p-5]

Such perceptions, coupled with the West’s relentless search for external threats, make Islam the perfect enemy. The West has been facing socio-political and economic crises in the recent past, as exemplified by the current financial meltdown. Professor Noam Chomsky asserts that in the face of such domestic calamities, “You’ve got to divert the bewildered herd, because if they start noticing this, they may not like it, since they are the ones suffering from it. Just having them watch the Superbowl and the sitcoms may not be enough … Over the last ten years, every year or two, some major monster is constructed that we have to defend ourselves against. There used to be one that was always readily available”. [Noam Chomsky, Media Control, 2002, Seven Stories Press, p-43]

Therefore, observers of today’s Western vilification ought to take into account the above historical context to appreciate why the West demonises Islam. The West cannot deal with Islam intellectually and hence resorts to slander and vilification. Demonising Islam today helps the West to perpetuate its age-old enmity towards Islam whilst deflecting attention from its domestic woes and systemic breakdown.

Freedom of speech – a familiar tale of duplicity

The oft repeated mantra of free speech has been deployed to explain why Westerners are free to abuse and insult what others may hold dear. Just as liberals have become accustomed to ridiculing Christian symbols and characters, which Christianity now silently endures, such fanatic secularists expect the same response from Muslims when they abuse Islam. However, the West does not apply the same standard of free speech when it comes to its own sensitivities. Let us examine two contemporary examples, which occurred this week.

Topless pictures of Kate Middleton, the Duchess of Cambridge, have been printed in a number of European magazines and newspapers. The British Royal family adopted a hard-line stance, condemning such publishers and threatening them with legal action. On this occasion, freedom of expression vanished into thin air! No doubt, the publisher will be pursued in the courts shortly.

Similarly, it was reported by the BBC that a Muslim teenager from West Yorkshire, Azhar Ahmed, was convicted this week for making “offensive remarks” about British soldiers in Afghanistan. The judge said his comments were “derogatory” and “inflammatory”. Once again, free speech could not protect Ahmed and the prosecutors did not afford Ahmed the same right to free speech.

Both of these examples demonstrate that freedom of expression is a convenient instrument the West deploys as and when necessary to achieve political aims. It is clear that every nation has sensitivities and redlines, upon which limits are imposed to protect such redlines. Alas, the West preaches to Muslims that which it does not practise at home!

The collusion of the rulers of the Muslim world

Whenever there is an unprovoked aggression against Islam and the Muslims, it is now an established practice that there is a stark contrast in reactions between the Muslim masses and their rulers, whether democrats or dictators. Whilst Muslims protest tirelessly, their rulers continue to wine and dine with Western leaders in a ‘business as usual’ like manner.

In this present uproar, not a single ruler has sincerely taken any steps to repel the current wave of aggression against Muhammad (saw). The president of Egypt, Muhammad Mursi, the so-called ‘Islamist revolutionary’, merely paid leap service by condemning this film. His prime minister, Hisham Qandil, said it was “unacceptable to insult our Prophet”. However, far from taking any positive action or severing diplomatic relations, Hisham Qandil said, the link between the US and Egypt was “a relationship that we need to make stronger based on mutual interests and respect for sovereignty”. Such comments from the rulers highlight the spineless nature of these rulers whose stance towards their colonial masters is a stark contrast to the masses who demand positive action. Little wonder that Muslims the world over feel that nobody represents their opinions.

Our response

It is evident that there is a historical context in which the present assault against Muhammad (saw) is taking place. It is further evident that the West applies duplicitous standards when it comes to their own sensitivities. However, we need to respond intellectually to these attacks whilst bearing in mind the following:

1. Islam is the truth and its intellectual strength has endured for centuries and will continue to do so. All manmade values are based on falsehood, destined to vanish. Allah (swt) says, “Nay, We fling (send down) the truth (this Quran) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished”. [Surah Anbiya: 18]
2. We must not compromise in our deen, as Allah (swt) warns us. “They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another)”. [Surah Nisa: 89]
3. Islam does not permit the destruction of property. We must continue to uphold the truth of Islam and promote its sublime values and message. However, our approach has to be candid, uncompromising and intelligent, just as Allah (swt) ordained for us, “Invite (mankind) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Quran) and fair preaching, and argue with them in a way that is better”. [Surah An-Nahl: 125]
4. Western gratuitous aggression fuelled by malice against Islam, our Prophet (saw), his family members and Companions and the Quran is not tolerable. Whilst Muslims welcome sincere debate on all aspects of Islam, insincere assaults cannot be tolerated.
5. The West continues to prosecute wars in the Muslim world in the name of freedom and democracy. We need to absolutely reject such disgusting values which permit assaults on people’s sensitivities. Moreover, we must reject those values which allow double standards.
6. The real criminals are the rulers of the Muslim world who are in collusion with their Western colonial masters. These rulers have sold Allah and His Prophet (saw) decades ago and have no desire in upholding the deen of Islam. Moreover, they do not share the sentiments of the Muslim masses and only represent the Westernised elites.
7. As long as manmade systems prevail in the Muslim world, whether in the guise of “Islamic” democrats or secular dictators, Allah and His Prophet (saw) would not be protected and Muslims and Islam will continue to be violated.
8. It is only a sincere Islamic leadership manifested through the Khilafah that can protect Islam and Muslims against repeated military and cultural aggression by the West. We must work for this cause and re-establish the Khilafah in the Muslim world.

Author: Wakil Abu Mujahid

It is painfully obvious to all that there is a wayward youth culture here in the West. As people working to build an alternative society, we need to ensure that our children are not sucked in by it and that we have put thought into how to avoid developing such a culture in the future khilafah.

Western children are not innocent little angels who get corrupted as soon as they start going to school, rather they have often been corrupted by their parents long before. How many daddy’s little princesses become manipulative self obsessed spoilt brats? How many angry children hit mum as a toddler, then grow to have no respect for her as an adolescent? How many new behavioural diseases, like ADHD, will Western society discover next year?

Parenting mistakes made early establish trends that are hard to break, leading to disastrous problems for the child’s development.

Western parents are amazed at Super Nanny’s powers. She can do what no other parent can do – and all she uses is a naughty step! Drunk on freedom, and their right to party – many young parents prefer to see their children as future friends, drastically underestimating the need for discipline. Many are just too tired after work to put in the effort and attention that raising children requires.

Muslim families do not always do much better. Mum is often too exhausted after cooking, cleaning, washing and ironing her husbands clothes. She gets no help from him, as raising the kids is her job alone. She is to blame if his kids are rude or have not learnt enough Quran. Most of this attitude comes from cultural traditions and not Islam.

In some inner city London schools arguably the worst parenting is practiced, raising generation after generation of damaged children. The children have been criticised and shouted at so much, that they lack all self confidence and are convinced that “I am just like that”, unable to make any positive changes to their behaviour.

2) Parental Responsibility of the Muslim

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ

Allah (swt) commands believing mothers and fathers, “Oh you who believe! Protect yourselves and your families against a fire (Hell) whose fuel is men and stones…” [at-Tahreem 6]

The Messenger of Allah (saw) emphasised the duty of care of a father to his family when he said, “Each of you is a guardian and is responsible for those whom he is in charge of…a man is the guardian of his family and is responsible for those under his care…So each one of you is a guardian and is responsible for what he is entrusted with.”

Parents need to take the lead in ensuring their children are brought up with Islamic values. We cannot complain about their behaviour unless we have questioned how we have discharged our responsibility as parents.

3) Role of Parents

قال رسول الله صلى الله عليه وسلم: رحم الله والدا اعان ولده على بره

The Messenger of Allah (saw) said “Allah have mercy on the parent who helped his son with being devoted to him”

قال رسول الله صلى الله عليه وسلم: كل مولود يولد على الفطرة فأبواه يهوادنه أو ينصرانه أو يمجسانه

The Messenger of Allah (saw) said “Everyone born is born on al-fitrah, his parents make him into a Jew, a Christian or a Magian”

Parents are their child’s first teachers. They have a responsibility to the child, to Allah and to the society. If they are neglectful in this, then the child will adopt the society’s ways and values, and be burden upon it, rather than a positive member of it.

In a Western society, we are keenly aware of its corrupting effect, as are many of the Muslim community. However, this awareness has not stopped many parents underestimating their role, particularly in the early years. Anyone who spends even a short time with children in a state primary school will be shocked at their rudeness, aggressiveness, selfishness and lack of respect – even from the Muslim children. No Muslim could want their child to become like them, hence we send our children to after school madrassahs or Islamic primary schools. However, many children who attend Islamic primary schools also display many of the same bad characteristics, although generally they are less intense.

Upon examination, one observes that the children with the best characteristics live in homes where parents are aware of Islamic values, serious about establishing them and attentive to protecting them from the dangerous influences of the Western culture. It appears, that those children who are worst, live in homes where parents are neglectful in any of these aspects, often expecting the Islamic nature of school’s curriculum to make their children into Islamic personalities. Sadly, such children generally adopt the personalities of their parents and the people they mix with from the Western society.

This is an important topic for us, as parents, as Da’awah carriers and as people looking to build a new Islamic society which embodies the Islamic culture. While we are living without an Islamic state, wherever we are, we must build strong Islamic personalities from an early age that can resist the influences of kufr around them, even work to change it themselves. Even were we to live in an Islamic state, we and the Muslims whom we are attempting to lead, must still pay attention to the early raising of our children, as we should not expect the whole society to embody pure Islamic values from the word go. Corruption can still exist, even in a Khilafah that implements a strict Islamic education policy. If our children are not those positive members of the society from the beginning of their education, it is unlikely that the state’s education will entirely reform them; rather they may well bring weakness into the society as a result of poor parenting.

In the Education system book is written “Among the most important guarantees of preservation of the ummah’s culture is that its culture be memorised in hearts of its children and preserved in books, together with the ummah having a State ruling over it and taking care of its affairs according to the rules and canons emanating from the intellectual doctrine of this culture.”

With regards to the State’s adopted education policy, Article 166 of the constitution states: “The purpose of education is to form the Islamic personality in thought and behaviour. Therefore all subjects in the curriculum must be chosen on this basis.”

The State is not a replacement for good parenting, rather it is an essential aid. Only together can a lasting Islamic society be built, producing outstanding Islamic personalities.

Also, in the Education system it is written “Education is the method to preserve the Ummah’s culture in the hearts of its children and the pages of its books, whether it is the prescribed or non-prescribed education curriculum. The education curriculum means education regulated by State adopted systems and canons, with the State responsible for implementing it e.g. setting the starting age, subjects of study and education method. Whereas non-prescribed education is left to Muslims to teach in homes, mosques, clubs, via media, periodical publications etc without being subjected to the organisation and canons of the education curriculum. In both cases, however, the State is responsible to ensure that the thoughts and knowledge (being taught) either emanate from the Islamic intellectual doctrine or are built upon it.”

-          Without the state, even if parents are good at what they do, there are no guarantees, as the society has a corrupting effect… the societies influence is greater than that of the individual.

-          The state will make sure the public life is free from anything that can corrupt the children

-          The state will assist the parents, not work against them, nor blame them, if they are struggling.

-          The state will structure the economy such that mothers can stay at home to be mothers, instead of pressurising them to go to work, as is the case in the West

In our da’wah with parents we need to explain the indispensability of the state and their personal duty in rearing of the children. What follows is a highly summarised look at some of the factors that must be considered by Muslim parents raising young children, whether here in the West, or in the khilafah state.

4) The home environment

There must be agreement between the parents to determine what the good and bad behaviour is. E.g.

1)      The father saw that lots of problems with the neighbour’s children is evidence of strength and manliness while the mother believes otherwise.

2)      The mother tried to impose on the children a certain pattern of food and drink, the father breaks it.

3)      Maybe the father believes that his small daughter playing with boys in the street is shameful and contrary to the customs and traditions, while the mother believes that playing is necessary for the building of her body.

Such differences among parents affect the children negatively and it is injustice to be punished and rewarded for the same conduct. The children suffer as they witness the conflict in their home and they will then tend to be aggressive and quarrelsome. This in turn fuels the tension between parents and the home atmosphere becomes heavy because of the problems that occur. Resentment and hatred between the children of the family will accumulate, especially when each of them insists on his position that he is used to.

When the mother says something and father says something else, the child needs to receive approval from both, and if he tried to break away from one of them to move closer to the other, then he feels loss and disruption due to the distance from one of his parents. The agreement between the parents in the methods of treatment of the child, and how to identify bad behaviour and good behaviour protects the child from developing a dual personality and later tension and anxiety which is wholly unnecessary.

5) Establishing a positive relationship early:

The early development of a child will define much of their character for the future. The family relationship between a child and their mother and father, should start off positively, else it will forever get worse, soon becoming too late to rectify. A poem that is popular among school teachers starts:

If a child lives with criticism, He learns to condemn.

If a child lives with hostility, He learns to fight.

If a child lives with ridicule, He learns to be shy.

If there are unrealistic expectations of a child, then they will be confused. If they are told off when they don’t know why, then they will be confused. The parent becomes a frustrated person as the child appears to play-up more and more. The atmosphere of conflict starts to engulf the whole family. Ultimately the loving and trusting relationship between parent and child is damaged, so the child grows into an adult never fully respecting their parents, and hence may not turn to them when in trouble as an adult.

The rules of behaviour for the children agreed between the mother and father must take into account the child’s age, as what we expect from the child before seven is not what we expect from the child after seven.

A young child does not distinguish between work and play. He does not sense meal times and cannot control his desires if he is excited. The child has an inclination to research and identify the environment, and should be encouraged to do so to the farthest extent, and should not be prevented except in two cases:

1 – If he was about to do something dangerous, or what would upset himself or others

2 – If he was about to damage other people’s property.

In these cases must be stopped immediately and decisively.

The best way to stop dangerous work at the age of less than a year is distracting his attention and drawing his attention to something else or an alternative activity. If he tried to touch something forbidden, to withdraw his hand gently and say something that he’ll understand that this would harm him or others.

However, if the child was in the second year or third year and was about to endanger himself or others, then the parent must bring his attention to this and try to deter him with various means, such as the use of facial expressions and tone of voice. If his behaviour continued, then he is to be taken to another place. In all cases calmness must be maintained with no resort to beating. The best way to deal with it is to exclude him for a short time in a place devoid of anything interesting to him.

خاطب الناس على قدر عقولهم

The Prophet (saw) said: “Address the people according to the capabilities of their minds”

At the beginning of the second year the child is suffering from severe bouts of tantrums. He can not be compelled to carry out exactly what you want, because he does not understand the concept of behavioural rules, so he that must be dealt on this basis. For example, he does not understand his mother saying “be nice to the kitten”. He does not understand the meaning of bad behaviour, acting spontaneously without being aware of the consequences of things.

This situation may last for years, and all the parent has to do is steer the child, who must not be deprived of love and affection at any moment, particularly their mother’s. The love and respect for the parents and particularly the mother to her child is the source from which is derived the love and respect for themselves and others.

Abu Hurairah tells of the following event: The Prophet went to Fatima’s house and called three times: “Where is the naughty one?” calling Hasan. When Hasan came the Prophet opened his arms wide, Hasan opened his and he hugged and kissed him. And then he said “Allah, truly I love this (child). May You love him too and those who love him!”

al-Akra bin Habis saw Prophet Muhammad kiss Hasan and said: “Truly, I have 10 children, but I have never kissed any of them!” Prophet Muhammad replied: “One who does not show mercy cannot be shown mercy.”

Tantrums are natural, and cannot be avoided. The child starts to feel independence, so starts to exercise their freedom, at the same time that the parents want to instil good behaviour, thus resulting in a conflict. He may scream or hit the floor, as he feels that he is the centre of the universe and that his mother is there to satisfy his interests, yet she stops him from some things that he wants, so he turns to crying and screaming.

To reduce the occurrence of such conflict the parent must ask in the best way, very sweetly, always praising when he does what is asked. The child must not be asked to do what he cannot do, nor understand. When the child says “No”, the parent must not react angrily imagining that their child is becoming disobedient, as this is just an automatic response from the child. The parent should instead remain calm, but repeat the request as an instruction. The parent must also choose their battles carefully. Ignore the non-important disobediences, to focus on those that are important, such as refusing to sleep at the proper time, or refusing to go to the bathroom when he needs to. However, maybe choosing what game to play or what clothes to wear may be suitable to allow the child a choice, to encourage compliance. No reward should be given to make him comply after he has refused, as this is rewarding his refusal. If it possible to avoid taking the child to a place that raises the chances of tantrums, then the child should not be taken, for example to the market, if he always has a tantrum there. If a tantrum does occur in a public place, then it must not be met with a violent or angry reaction from the parent, as this will only increase the tantrum. Rather, take the child to a quiet place to comfort and address him calmly to find out what is making him angry.

Any good behaviour or obedience needs plenty of praise and rewards.

Such mechanisms for managing behaviour are not restricted to toddler’s tantrums, but this is the first time that it becomes necessary. Such methods can be used effectively until adolescence. Maintaining calmness achieves far more that Anger. By controlling your anger, only revealing it occasionally, then returning to calmness instantly, allows the child to know that you are in control. Whereas, actually losing control in front of them rewards their bad behaviour, so does not help the situation. It has far more negative consequences than remaining calm does.

The parents should be realistic in their expectations of conduct. It is not reasonable to insist on a long period in a their room, or to be restricted to a high chair, because it is contrary to the nature of his curiosity, so he will be more likely to increase in resistance, stubbornness and frustration. The rules that the child must observe should be as little as possible. Only in situations that pose a threat to the child, harm others or their property, as mentioned previously.

The child should be encouraged to use words to express his feelings, not react angrily or use any other naughtiness. If he is not able to express his feelings, then he should be helped to do so.

Children learn in many ways, including experience, so they must be allowed to do things to the maximum possible extent, with as few restrictions as possible. Only that which endangers his or other’s safety should be prevented. However, parents should check that there is a real danger before preventing the child from an activity. Many parents say to their child, without thinking “don’t run so as not to fall on the ground”, yet there is no real harm or danger. If it had happened on the grass or soft ground they will not get hurt, so it is not correct to stop a child from that.

In the fifth year of the child’s life the child begins to participate in games, which are subject to certain rules, so he begins to understand how the rules benefit himself and others, and so the child of this age wishes to observe the rules of conduct accepted by the adults. This is why it is OK to expand the restrictions on the behaviour of the child, so attempting to address some of the conduct that is reprehensible to a Muslim.

Firstly, the parents should focus mainly on the prevention of falling into the Haram such as the prohibition of lying, theft, assault and abuse of others.

Secondly, training the child to give Salam, praying, cooperating with others and doing homework.

Thirdly, discipline in dealing with others, such that if the child reaches puberty,  four values must be achieved in their behaviour: humanitarian, spiritual, moral and material.

Parents should know the developmental stages of children. A young child has a short attention, forgets quickly and loses control of himself easily, so parents should focus on the child’s completion of a task, showing joy and excitement at the child’s ability to control himself, his increasing of his knowledge and his mixing with others. The older he gets, the more attention is given to perfection and achieving.

A young child should not be prevented from a lot of behaviours all at once, as it will confuse the child. Priority should be given to the restrictions that contribute to the safety of the child and others. Next we give priority to the restrictions that prevent them from damaging the property of others. When the child has adopted these characteristics, then we can move to other types of bad behaviour, such as screaming in a public place or throwing food. Then after that teaching of more subtle behaviours, such as cooperation with and respect for others.

Consideration must be given to the child’s daily routine. If the child is tense, then pressure on him should be relaxed. For example, if he is taken out of the house at sleeping time, or before eating food while hungry, the parents should expect the strange behaviour they will see, and not discipline the child for it.

Parents should not expect children to learn the behavioural norms and instructions from one or two incidents, as they have a short memory, so it must be repeated and repeated, so as to prevent him from doing what is forbidden. These are the repeating years, and parents must get used to that fact, being patient with their children, not becoming frustrated with them. It is only shaytan’s whispers that make us sometimes imagine malicious intent when children make mistakes.

قال رسول الله صلى الله عليه وسلم: رحم الله والدا اعان ولده على بره

The Messenger of Allah (saw) said “Allah have mercy on the parent who helped his son with being devoted to him”

Parents must be sure to have consistency when dealing with the child. If the rules are to be changed at all, then the child must be informed, even consulted in the matter. A small child may pull on his mother’s jilbab to attract her attention, but a four year old should be taught to find a better way of doing so, explaining to him the reason for that and suggesting new ways.

Finally, all those who have responsibility to look after the child, whether relatives or neighbours, should be made aware of the child’s behavioural rules. They should be encouraged to be consistent, as discrepancy in the child’s treatment causes confusion in the child such that he cannot distinguish between right and wrong, developing in him a dual-personality.

It should be remembered that parents need to be a role model for the child and an embodiment of the values that the child is expected to adopt.

قال رسول الله صلى الله عليه وسلم: كل مولود يولد على الفطرة فأبواه يهوادنه أو ينصرانه أو يمجسانه

The Messenger of Allah (saw) said “Everyone born is born on al-fitrah, his parents make him into a Jew, a Christian or a Magian”

7) Beating

Debate rages as to whether corporal punishment is right or wrong for a child, however the Shariah position on this matter is the following:

ألا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ

Allah says “Should not He who has created know? He is the most kind, all aware” [al-Mulk 14]

He is the one who should define for us our values and behaviour, not whether we perceive a benefit or harm using our own minds. In origin, harming other Muslims, whether adult or child is forbidden.

The Prophet (saw) said, “A Muslim is the one who avoids harming Muslims with his tongue and hands.”

Allah knows that humans sometimes need corporal punishment to purify themselves and to help abandon bad behaviour. Therefore, Allah legislated the hudud and Qisas. Also, the same applies to raising children on the good conduct and preventing the bad.

The use of beating was authorised in the hadith of the Prophet (saw):

قال رسول الله صلى الله عليه وسلم: مروا صبيانكم بالصلاة لسبع سنين واضربوهم عليها لعشر سنين وفرقوا بينهم في المضاجع

“Tell your children to perform the prayer when they are seven years of age and beat them if they neglect to do so when they are ten years of age, and separate between them in beds.”

However, this beating is not unrestricted. It has conditions mentioned in the fiqh books.

The hadith established a time period of three years between ordering and encouraging the child to pray and actually hitting them if they left the prayer. Beating is not to be used all the time and for any disobedience, and it must be preceded by the use of styles and means before using beating as a last resort.

Teaching the child to pray should follow the following steps:

1)      Teaching the main pillars of the prayer to the child.

2)      Praying in front of the child, then asking him to pray to correct his mistakes.

3)      Rewarding with praise, sweets, toys or money for a seven year old when he prays.

4)      Gradually moving from material rewards to praise when the child is alone and among others

5)      Starting with the smallest punishments before moving to the more serious. E.g. start showing displeasure on the face, to telling off, to preventing him from something he enjoys.

6)      At nine years, replace the sanctions and rewards with reminders about Allah’s pleasure, jannah and jahannam

7)      If he leaves the prayer, then there should be a calm investigation into why, to find a solution. If he persists in neglecting it, then he should be warned of a beating when he is ten.

8)      If he is still neglectful at ten, after all of the above attempts, then his beating should be light. The fuqahaa placed the condition that the beating must not leave a mark, and that it should not be on the face or head. The hands and legs are enough, while the chest, back and backside should not be beaten.
The hadith of the Prophet (saw) states: ‘When one of you beats anyone, he should avoid striking the face’

9)      Also, torturous and vengeful beating must not occur. A severe beating is a type of torture which is not allowed in the shariah.

The educators of the past used to say that resorting to corporal punishment is not allowed unless absolutely necessary, and only then after warnings have been given

Ibn Khaldun wrote in his Muqaddamah: “Cruelty to children leads them to become cowards, escaping from the responsibilities of life.” He also said “A harsh and violent upbringing, whether of pupils, slaves or servants, has as its consequence that violence dominates the soul and prevents the development of the personality. Energy gives way to indolence, and wickedness, deceit, cunning and trickery are developed by fear of physical violence. These tendencies soon become ingrained habits, corrupting the human quality which men acquire through social intercourse and which consists of manliness and the ability to defend oneself and one’s household. Such men become dependent on others for protection; their souls even become too lazy to acquire virtue or moral beauty.”

6) Establishing Islamic Values

Western parents often experience a severe rejection from their children as they become teenagers. Its so common that it is labelled the generation gap, where the traditions and behaviour of the parents is rebelled against in favour of the new. However, this is not a worldwide phenomenon, as it is rarely seen in Muslim countries, except in the most Westernised families. It is important to note that the traditions and morals of Muslims are built upon the Islamic aqeeda, therefore, as the parent adopts them on that basis, then so does the child. Even if the link is not clear from the beginning, it is made by the rest of Muslims in the society. However, if the society became weaker in making the link, then the child is at risk of viewing them as mere parental habits, and reject them in favour of something newer.

When raising children, it is values that we must emphasise, not just behaviours, although the values are manifest in behaviour. The child must be taught to love all that Islam came with.

قال رسول الله صلى الله عليه وسلم لا يؤمن احدكم حتى يكون هواه تبعا لما جئت به

The Prophet (saw) said “none of you will be true believers until his desires follow what I came with”

Parents must remember that they are the exemplification of the values for the child. If their concepts were in one valley and their inclinations were in another, then the child will be a reflection of this contradiction and will develop a non-distinguished personality, confused with the reactions of his parents. Parents, especially dawah carriers, need to be good role models themselves if they are to expect their children to have good Islamic personalities and grow up do be da’awa carriers. If they see a double standard at home then it does not matter how many Islamic schools they are sent to….

The spiritual value is achieved in the behaviour of children by linking them to the Islamic aqeedah from a young age, and teaching them the shariah rules of life.

They should be taught to say duas when eating and drinking and throughout the day. Parents should teach children to love Allah and to love the Prophet by mentioning stories from the seerah. Children should be raised knowing that Allah is present, and all knowing. They should fear him and obey him.

They should be taught some of the Quran in order to be able to perform prayers at the age of seven because the Prophet Muhammad (saw) said “Tell your children to perform the prayer when they are seven years of age and beat them if they neglect to do so when they are ten years of age, and separate between them in beds.”

It is important that parents use ways that are loved by the children to get them used to praying and fasting from a young age. The Sahabah used to encourage their children to get used to fasting, but if they cried, they would give them a toy to play with to distract them from the hunger.

It should be noted here that some parents force their children to follow some shariah rules that they are not required to. The young girl may wear a jilbab, for example, which then gets in the way of running and play. The reason given is so that she gets used to wearing it, but this is ijtihad with the mind. Rather, the hadith of the Prophet makes it clear that hijab is not required except after puberty.

قال رسول الله صلى الله عليه وسلم لاسماء عندما رآها تلبس ملابس غير ساترة وقد بلغت: يا اسماء اذا بلغت المرأة المحيض فلا يجوز ان يظهر منها الا هذا وهذا، واشار الى الوجه والكفين

The Prophet (saw) said to Asmaa’ “When a girl reaches puberty it is not allowed for her to reveal any part of her body except this and this (and he pointed at the face and hands)”.

No text tells parents to enforce hijab on children, as there is for prayer and fasting. Children need sun rays to grow and play to build their bodies and their confidence, yet the hijab prevents all of that, as opposed to fasting and prayer.

The value of humanity is established as Allah created mankind with an instinct to ensure the survival of humankind. Among its manifestations are the love between parents and children. Parent must take care to establish this value within their children, so that they learn empathy with others. Their concern for their children, teaching them and looking after them when unwell, all set the example for their children when they become parents themselves. Allah asked the children to love their parents, know their rights, be good to them and serve them when they become old.

قال رسول الله صلى الله عليه وسلم ” رضى الله في رضى الوالدين، وسخط الله في سخط الوالدين”

The Messenger of Allah (saw) said: “The pleasure of Allah lies in the pleasure of the parents, and the wrath of Allah lies in the wrath of the parents”

Also from the human value is to be good to neighbours, friends and the general public, assisting and helping them.

Children must be brought up from childhood on honesty, truthfulness, integrity, loyalty, and the purification of the tongue from curses, insults and profanity. Doing this establishes in them the moral value. Parents should raise their children to rise above all that degrades and learn how to control the themselves and their feelings be separating between the sensation and direct reaction with thinking.

قال رسول الله صلى الله عليه وسلم: ليس الشديد بالصرعة انما الشديد الذي يملك نفسه عند الغضب

The prophet (saw) said “He is not strong and powerful who throws people down, but he is strong who controls himself from anger.”

قال رسول الله صلى الله عليه وسلم: اربع من كن فيه كان منافقا خالصا، ومن كان فيه خصلة منهن كان فيه خصلة من النفاق حتى يدعها، اذا اؤتمن خان واذا حدث كذب واذا عاهد غدر واذا خاصم فجر

He (saw) said “Four traits whoever possesses them is a total hypocrite and whoever possesses some of them has an element of hypocrisy until he leaves it: the one who when he speaks he lies, when he promises he breaks his promise, when he disputes he transgresses and when he makes an agreement he violates it.”

Parents must pay particular attention to monitoring their child’s respect for other’s property. If the child was not raised on fearing Allah and awareness of His presence, and was not trained to look after trusts and giving people their rights, then he would grow up to steal, betray and be fraudulent.

Stories like the girl who refused to water down the milk and the like are excellent ways to establish such values.

Children should be taught to shun bad language.

قال رسول الله صلى الله عليه وسلم: ليس المؤمن بالطعان ولا اللعان ولا الفاحش ولا البذيء

The Prophet (saw) said “The believer is not a slanderer, nor a curser, nor obscene nor indecent”

They should be taught that insulting others is out of arrogance and that arrogance will deny them Allah’s pleasure and jannah.

Children must be taught that morals and ethics are shariah rules and not adopted due to any inherent good or bad in them. In order to form an ideological basis they must be taught to shun the ethics of expediency as it is in the West, dealing with different morals for themselves and for others.

فقال رسول الله صلى الله عليه وسلم: اكمل المؤمنين ايمانا احسنهم خلقا

The Prophet (saw) said “The most complete believer in his iman is the best of them in his morality”

In Surah Luqman, Luqman (ra) preached to his son in a way that influenced what was inside of him. Such influence comes from linking the thought to an instinct or biological need. In his advice he establishes all four values which are necessary for a person to grow up with a balanced Islamic personality.

The first advice Luqman gave to his son was to warn against shirk, and considering it zulm.

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ ۖ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

And (remember) when Luqmân said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily joining others in worship with Allah is a great Zûlm (wrong) indeed.

Zulm threatens the survival instinct as it takes the zalim to the fire. If a person knew that shirk is dangerous to their eternal afterlife, then he leaves it and believes in his Lord. This way Luqman achieved building a spiritual value.

He also warned him to be good to his parents, by reminding him that they carried him in his weakness to incite in him an affection for his parents. This way Luqman achieved building a humanitarian value.

وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ
وَإِنْ جَاهَدَاكَ عَلَىٰ أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا ۖ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ۚ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ

And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – give thanks to Me and to your parents. Unto Me is the final destination. But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.

Here he warned his son to give thanks to Allah and his parents. Being grateful means obedience. He linked all that to the procreation instinct, just as he made that same instinct in his parents, so they hurried to care for him. The exception to obeying his parents, is if they tried to force him to commit shirk. In this situation he must give priority to the spiritual instinct over the procreation one, yet even so, he should still treat them well in this life.

He also encouraged his son to bond with the believers who follow Allah’s way. Hence, the basis of bonds is the Islamic aqeedah.

Luqman also gave attention to his son’s beliefs, so told him that he will return to Allah, who nothing escapes him, however small. Allah has unlimited capability.

يَا بُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ ۚ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ

“O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle, Well-Aware.

He also told him to establish prayer as it is the pillar of the deen, establishing the spiritual value.

يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ

“O my son! perform prayer, enjoin (on people) Al-Ma’rûf , and forbid from Al-Munkar, and bear with patience whatever befalls you. Verily, these are some of the important commandments.

In his advising him to enjoin good and forbid evil, and having sabr with what comes to him as a result of doing his Fard, he is preparing his son and strengthening his resolve. He is thus establishing a moral and a spiritual value.

Finally, he warned his son against having bad manners with people, as these are shariah rules, hence he achieved building a moral value.

وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِنْ صَوْتِكَ ۚ إِنَّ أَنْكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ

“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster. And show no arrogance in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the ass.”

Children pick up these values from a variety of sources, according to the following stages:

1)      During the first seven years the source of the values is the family, as was explained by the Prophet (saw)

قال رسول الله صلى الله عليه وسلم: كل مولود يولد على الفطرة فأبواه يهوادنه أو ينصرانه أو يمجسانه

The Messenger of Allah (saw) said “Everyone born is born on al-fitrah, his parents make him into a Jew, a Christian or a Magian”

During these years, the family has a great impact on the child, so if we did our job well then we give the society a good person, but if we are neglectful in any aspect, then we burden the society with another corrupted personality.

It is necessary during this stage that the child is brought up with a lot of positive comments, and no negativity. The child should not hear from the father “you are lazy”, “you are disorganised”, “you don’t understand”. If there is a need to condemn a behaviour, then it is only the action that should be blamed, not the child. “That was a bad action”, not “you are bad”. Child psychologists have observed that a child hears “no” nearly 150,000 times during our youth, but positive messages often do not reach 500.

2)      During the ages 7 to 14, more of the values are taken from the school and friends, hence the parents must remain constantly aware of the thoughts that their children are adopting from outside, challenging every dangerous idea or inclination. This may even include using the teachers and friends to help them address any matter that may need changing. Naturally during this stage, a boy will start to want more independence from the mother and the father will be a particularly important role model for him. It is essential that the parents do not see that their role has ended at this stage, now that the school takes over. Rather, they must continue all of their efforts to establish their child’s values on an Islamic basis. This is the stage for training and discipline and establishing prayer, fasting and making firm the aqeedah.

During the ages 7 to 14, more of the values are taken from the school and friends, hence the parents must remain constantly aware of the thoughts that their children are adopting from outside, challenging every dangerous idea or inclination. This may even include using the teachers and friends to help them address any matter that may need changing. Naturally during the stage, a boy will start to want more independence from the mother and the father will be a particularly important role model for him. It is essential that the parents do not see that their role has ended at this stage, now that the school takes over. Rather, they must continue all of their efforts to establish their child’s values on an Islamic basis. This is the stage for training and discipline and establishing prayer, fasting and making firm the aqeedah.

If they were at all neglectful in that, then they have become sinful

قال رسول الله صلى الله عليه وسلم: ” كلكم راع وكلكم مسؤول عن رعيته والمرأة راعية في بيت زوجها وهي مسؤولة عن رعيتها…

The Messenger of Allah (saw) said “Each of you is a guardian and is responsible for those whom he is in charge of…a man is the guardian of his family and is responsible for those under his care…”

ويقول علي رضي الله عنه: لاعب ابنك سبعا وادبه سبعا وصاحبه سبعا ثم اتركه بعد ذلك

Ali (ra) said “Play with you children for seven (years), discipline him for seven (years), and be his companion for seven (years), then leave him after that”

So the first seven years are where the child learns the values through playing, the next seven are where he learns the values, concepts and beliefs through teaching and discipline.

3)      The last stage, from 14 to 21, is where they take their values mostly from the society. Sadly, many youth spend hours in front of the television, so end up adopting the values of their favourite actors or musicians. During this period, young adolescent male wants to be in the company of men. He desperately needs male role models to look up to, so parents must make sure that they influence his choice of companion, such that they are a positive influence and the father remains relevant in his son’s life.

These are some of the important matters that the father and mother should have discussion about and agreement on, in order to do justice to their child. Whenever possible, parents should encourage children to participate in making rules because it helps the child to obey his parents and encourages him not to resist.

In a narration that epitomises the duty of a father to his child. a man once came to ‘Umar ibn Al-Khattab (ra), the second Khalifah of Islam, complaining of his sons’ disobedience to him. ‘Umar summoned the boy and spoke of his disobedience to his father and his neglect of his rights. The boy replied:

“O Amir al-Mu’minin! Hasn’t a child rights over his father?”
“Certainly”, replied ‘Umar.
“What are they, Amir al-Mu’minin?”
“That he should choose his mother, give him a good name and teach him the Book (the Qur’an).”
“O Amir al-Mu’minin! My father did nothing of this. My mother was aMagian (fire worshipper). He gave me the name of Ju’alaan (meaning dung beetle or scarab) and he did not teach me a single letter of the Qur’an.”
Turning to the father, ‘Umar said:
“You have come to me to complain about the disobedience of your son. You have failed in your duty to him before he has failed in his duty to you; you have done wrong to him before he has wronged you.”

7. Conclusion

The tarbiyah and upbringing of children is the duty and concern of every Muslim, not least the one who carries da’wah. This is a natural subject for the da’wah carrier, as the ummah feels for the plight of their children. We need to highlight the role of the state, the need to work for it, but not leave it there. We must give guidance on how to practically bring up kids in the West such that the new generation hold onto their Islamic identity. The West realises that many of the current youth are been lost to Islam and what they call extremism, hence they are focusing on corrupting our children at even younger ages in schools and mosques. The ummah needs to realise that the struggle to save our kids and the struggle for khilafah are interlinked, just as the West itself sees them as interlinked. We should not look at this subject solely from an individual perspective; rather this is a practical subject for ourselves and for our da’awah.

If we do well in raising our children, then we have produced distinguished Islamic personalities, applying Islam and carrying it to the world to gain the honour in this life and return as we were, the leading ummah in the world. We do not raise our children for the dunya alone, but to prepare them for the next life that contains their eternal abode and happiness. Just as we are careful to ensure our children’s happy future in the dunya, we must be more careful to divert them from the hellfire to the happiness of the next life.

Yahya Abu Yousuf

Al Furqan – Ustaad Abu Luqman

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The Characteristics (Awsaf) of the Quran - Ustaad Kamal Abu Zahra

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Justice for Mankind – Dr Abdul Wahid

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Quran Recitation: Hafiz Juned Ahmed

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Poem: The Blessed Legislator – Saqib Majid

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TALK 1: Ramadhan: A Month of Victory for the Muslim Ummah – Abu Luqman Fathulla

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TALK 2: Ramadhan and the Call of Duty for the Muslim Youth – Taji Mustafa

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In this blessed month of Ramadhan, when the dry fasting lips and tongues of the believing men and women are in constant engagement in the recitation of the verses of the Qur’an, it is an ideal moment to take a step back and contemplate about the unique names of the Glorious Qur’an as well as unravelling the deep meanings that these names allude to.

Indeed, there is immense reward for the believers in the contemplation of these beautiful names and meanings of the Qur’an. This is similar to the reward gained in contemplating about the universe and its existence, which leads to the inevitable revering and worshipping of the Omnipotent Creator.

It is in this light that I wish to briefly discuss some selected names and meanings of the Qur’an ul Kareem so as to make the readers think beyond the apparent meanings of these names, and focus and reflect on the essence of the terms used by Allah (swt) to describe His Kitab, and its wider implications for the Muslims in their endeavour to worship Allah (swt).

To begin with, one of the most obvious points to mentions is that Allah (swt) refers to His Qur’an as Kalamullah (Word of Allah), as in the following ayah from Surah At-Taubah:

‘And if anyone of the Mushrikun seeks your protection then grant him protection, so that he may hear the Word of Allah (Qur’an), and then escort him to where he can be secure, that is because they are men who know not.’

It is a sad reality that many Muslims today just give lip service to this term. Many are quick to acknowledge the Qur’an as the Word of Allah, but show little manifestation in living it. If a Muslim deeply reflects on the magnitude of this statement, he would realise that this Kitab is like no other book in history, as this is the very sacred words of Allah (swt), the Creator of the Heavens and the Earth, which has been communicated to mankind via His Messenger Muhammad (saw). In it there is salvation for mankind who choose to follow and live a pious and obedient life fulfilling their duties towards their Lord.

In other parts of the Qur’an Allah (swt) describes His Kitab as Al-Huda (the guidence). In Surah Al-Imran Allah (swt) says:

‘This (the Qur’an) is a plain statement for mankind, a guidance and instruction to those who are Al-Muttaqun (the pious).’ (Al-Imran: 2)

In numerous ayats Allah (swt) describes this Qur’an as guidance for mankind. In it are the solutions to life’s problems both in the dunya and the akhira. If this Qur’an is taken as the basis of our lives then we will see a profound and radical change in the society around us. The Qur’an will fulfil its guidance for mankind in every sphere of our lives, and it will bring about the necessary divine intervention in the political and socio-economics of the society we live in. It is only then that we will truly appreciate and witness the noor (sacred light) of the Qur’an spreading over the world with its rahma (mercy) and huda (guidance).

In another part of the Qur’an, Allah (swt) describes His Qur’an in the most amazing manner by metaphorically referring to it as the Ruh (the Book which gives life to faith).

‘And thus We have sent to you (Oh Muhammad) Ruhan of Our Command. You knew not what is the Book, not what is faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you are indeed guiding (mankind) to the straight path.’  (Ash-Shura: 52).

If one analyses and reflects on the use of this term, then he would realise the striking resemblance that has been made with the ruh of human beings i.e. secret of life. Just as mankind is nothing without the presence of the ruh (secret of life) in the body, likewise, the believers would have no purpose in life without the ruh of the Qur’an. The believers devoid of this guidance could be likened to a rock or a stone without any life or purpose. It is just present amongst the many other countless matter devoid of this spirit of life and a purpose for which to live for.

Another beautiful name by which Allah (swt) describes His Kitab is by the use of the term Shifa’ (healing/cure). In Surah Yunus Allah (swt) mentions:

‘Oh mankind! There has come to you a good advice from your Lord (i.e. the Qur’an), and a healing for that (disease of ignorance) in your breasts, a guidance and a mercy for the believers.’ (Yunus: 57)

The prophet Muhammad (saw) said in a hadith reported by Imams Bukhari and Muslim,

‘In the body, there is a piece of flesh, if it is good, the whole body is good, and if it is bad, the whole body is bad; truly it is the heart.’

Islam has placed the deeds of the heart much higher than then deeds of the limbs. The heart is the essence of the human being and is the ultimate deciding entity of man’s righteousness or corruption. This is why in Islam the action of the believer would be futile without the correct intention. Those who tread the path of ignorance and transgress the limits set by Allah (swt) will have a disease in their hearts, which can potentially cause their spiritual death. It is only through the embracing of the verses of the Qur’an and its application in the hearts and limbs, would the believers find a healing and remedy for their spiritual disease, leading to the path of guidance.

If the hearts and limbs are not inclined towards Allah and His Messenger through the beautiful zikr (remembrance) of the Qur’an, then Allah (swt) reminds mankind of the stern consequences of their rejection of faith and their subsequent evil deeds. Allah (swt) uses An-Nadhir (warner) to describe the Qur’an so as to warn the kafiroon (disbelievers), munafiqoon (hypocrites) and the fasiqoon (sinners) of what awaits them for their constant indulgent of sin and kufr.

‘Good tidings and a warning. But most of them turn away so that they hear not.’ (Fussilat: 4)

Indeed, those who indulge in the disobedience and rejection of the Message of the Lord of the worlds will face the punishment of the hereafter by being thrown into the hellfire.

The only path of salvation for mankind is in the acceptance of the Islamic faith and the complete submission to the will of Allah (swt). It requires the believers to adopt the shariah as their code of conduct in life’s affairs. Indeed, Allah (swt) refers to the Qur’an as Al-Furqan (the criterion of judgement). In Surah Al-Furqan, He (swt) says:

‘Blessed be He who sent down the criterion (of right and wrong i.e. this Qur’an) to His slave (Muhammad) that he may be a warner to the ‘Alamin (mankind and jinns).’ (Al-Furqan: 1)

The Arabic word ‘Al-Furqan’ literally means ‘that which distinguishes between right and wrong’. Allah’s (swt) revelation and expression of His will, is certainly, the true standard of right and wrong. The Qur’an distinguishes between good and evil, between truth and falsehood, and between knowledge and ignorance. It demands that the believers follow the commands of their Lord, by following the ahkam shariah in all aspects of their lives, by abstaining from the haram (forbidden) and fulfilling the faraid (obligations), as well as enjoining the good and forbidding the evil.

Al-Furqan reminds us of the ayat in Surah Al-Zalzalah, where Allah (swt) says:

‘So whoever does an atom’s weight of good shall see it. And whoever does an atom’s weight of evil shall see it.’ (Zalzalah: 7-8)

Lastly, I would like to remind the sincere believers that by fulfilling their covenant with Allah (swt) it will result in the manifestation of goodness both in this life and the hereafter. Allah (swt) refers to His Qur’an as Bushra (glad tidings) because of the sheer volume of good news it contains. The Qur’an gives good news about forgiveness, about the achievement of salvation and about life in paradise. All it requires is for the followers to submit themselves to this Qur’an and emulate the footstep of the Prophet of Allah (saw) by becoming a living Qur’an both in speech and deed.

‘Say (oh Muhammad) Ruh-ul-Qudus (jibreel) has brought it (Qur’an) down from your Lord with truth, that it may make firm and strengthen those who believe as a guidance and glad tidings to those who have submitted.’ (An-Nahl: 102).

Abu Safiyyah

“(This is) a Book which We have revealed unto you (O Muhammad) in order that you might lead mankind out of the darkness (of disbelief) into the light (of belief in the Oneness of Allah) by their Lord’s Leave to the Path of the All-Mighty, the Owner of all Praise.” [Surah Ibrahim: 1]

The Kitab of Allah is full of stories of previous prophets and their nations. A diverse range of stories are narrated with unambiguous details of how many such previous nations perished on account of their rejection of and disbelief in Allah (swt) and His prophets and messengers. One such prophet is Yusuf (as) with a tremendously weighty story, which is narrated to the ummah of Muhammad (saw) through the Quran.

This article explores the life of Yusuf (as), the purpose of such prophetic stories, their relevance and the lessons we can derive as individuals and as an ummah collectively. This article will only focus upon the most salient parts of the story of Yusuf (as).

Purpose and relevance of prophetic stories

Before we launch into the substance of the life of Yusuf (as), it is vital to explore and appreciate the purpose of such narrations in the Quran. Prophetic stories are not mere fairytales and Allah (swt) did not reveal them to Muhammad (saw) as futile irrelevant information. Indeed, being the last ummah, our failure to properly grasp the purpose of such stories would lead us astray and make us of the ignorant.

Allah (swt) narrated the events which took place thousands of years ago to Muhammad (saw) so that we as the ummah may draw lessons. None of us, including Muhammad (saw), could possibly have acquired the story of Yusuf (as) had Allah (swt) not narrated it to us.

Allah (swt) says, “This is of the news of the Ghaib (unseen) which We reveal by Inspiration to you (O Muhammad)”. [Surah Yusuf: 102]

Such revelations transmit lessons and reminders for the ummah to remain on the path of haq (truth) in relation to life’s affairs, whether temporal or spiritual, and avoid the pitfalls of the past nations. These stories are highly relevant to our 21^st century life because, save for changes in technology and science, the essence of human life remains the same. Mankind today is engaged in similar evils which previous nations had engaged in. If the ummah fails to lead mankind out of the darkness of kufr, the same fate awaits mankind as those previous nations were subjected to. Therefore, prophetic stories are acutely relevant today.

The prophethood of Yusuf (as)

The account of the life of Yusuf (as) in the Quran is one of the most detailed and uniquely fascinating stories of all. It illustrates the qualities, which are the prerequisites for success in this life and in the hereafter, whilst demonstrating the blameworthy characteristics in man which lead to his downfall and failure.  As Imam Ibn Kathir (may Allah be pleased with him) mentioned in his book, Stories of the Prophets, it is a story “involving both human weaknesses such as jealousy, hatred, pride, passion, deception, intrigue, cruelty, terror as well as noble qualities such as patience, loyalty, bravery, nobility and compassion”.

Yusuf’s (as) lineage consist of prophets; he was the son of Prophet Ya’qub (as), his grandfather was Prophet Ishaq (as) and his great grandfather was Prophet Ibrahim (as). Thus, it came as no surprise to his father when it became apparent that Yusuf (as) was destined to receive divine revelation.

The story of Yusuf (as) begins with the glad tidings of his prophethood, which then develops into a series of tragic trials and tribulations, and finally ends with success and glory where Yusuf (as) becomes a ruler in Egypt. The story begins with his dream about himself and ends with his interpretation of that dream.

The plot to exile Yusuf (as)

Yusuf (as), who was the most beloved of his father, dreamt that eleven stars, the sun and the moon were all prostrating before him. He narrated this dream to his father the next morning, whereupon Ya’qub (as) realised that this was a vision from Allah (swt) and an indication of Yusuf’s (as) future prophethood. Ya’qub (as) warned his son not to disclose this vision to his brothers, for he feared that it would cause further jealousy amongst them who were already acutely spiteful of Yusuf (as).

Yusuf’s (as) brothers were deeply resentful of their father’s love for Yusuf (as) and his full brother Binyamin. They felt that Yusuf (as) was depriving them of their father’s love. Little did they care that in fact it was Yusuf’s (as) sublime praiseworthy character which endowed this deep love and affection from his father. His brothers thus plotted to remove Yusuf (as) from this position of love and affection so that they could receive their father’s undivided devotion.

Thus, after much scheming and conspiring, they concocted a plot to banish and exile Yusuf (as) into a distant land. They cunningly invited Yusuf (as) to go out with them and threw him down a deep well and left him to fend for himself. The brothers then deceitfully told their father that Yusuf (as) was devoured by desert wolves and presented Yusuf’s (as) shirt, which they had soaked in sheep’s blood.

Upon receiving this heartbreaking tragic news about his most beloved son, Ya’qub (as) did not believe his sons. Allah (swt) relates to the ummah Ya’qub’s (as) response, “He said, ‘Nay, but yourselves have made up a tale. So (for me) patience is most fitting. And it is Allah (Alone) Whose help can be sought against that which you assert’.” [Surah Yusuf: 18]

In the face of such great loss Allah’s Prophet Ya’qub (as) showed us how one should respond. Ya’qub (as) did not despair of Allah’s help, nor dissatisfied with the calamity that befell upon him. Instead, he remained patient and sought refuge in and the help of Allah (swt) alone.

There are indeed lessons for us from this episode of the story in Surah Yusuf. Allah (swt) says, “And Allah was the All-Knower of what they did.” [Surah Yusuf: 19]

Allah (swt) was fully aware of what was occurring and could indeed have stopped the wrongdoers who harmed Yusuf (as). However, out of Allah’s infinite foresight and wisdom, He (swt) decreed otherwise and allowed it to occur so that His decision of a great future for Yusuf (as) would prevail at the appointed time. Allah (swt) let the wrongdoers have a momentary respite so that eventually Yusuf (as) would succeed and have authority over his nation, not just over his brothers.

Lessons for today

We have witnessed much bloodshed in the Arab Uprising. Brutal dictators who were darlings of the Western colonialists for decades have been dethroned but at the cost of rivers of blood and countless martyrdom. Allah (swt) is not unaware of what is occurring in the region. Indeed, He (swt) is allowing the wrongdoers to commit these atrocities but will eventually give victory to the believers at the appointed time. The wrongdoers would then be subjugated to the deen of Allah (swt) in due course, just as He (swt) had granted victory to his Prophet Yusuf (as) and His Messenger Muhammad (saw).

At the time of the dawah of Muhammad (saw) in Makkah, despite the Quraish’s atrocities against the early Muslims, Allah (swt) had granted victory to His Messenger (saw) over the Quraish and subjugated them to the authority of Islam. For now however, the ummah has no option but to persevere in face of such tremendous trials and tribulations and continue with the efforts of replace these dictators with righteous rulers who would rule by the Kitab of Allah (swt) and the Sunnah of His Messenger (saw). Sincere effort in the path of Allah (swt), obedience to the shari’ah, tawaqqul and sabr (patience) are vital for the ummah today.

Yusuf (as) taken to Egypt

Meanwhile, a passing caravan of merchants came to rest at the well and discovered this young handsome man at the bottom of the well. The merchants rescued Yusuf (as), took him as a slave to Egypt and sold him to the chief minister of Egypt. The chief minister soon realised that Yusuf (as) was no ordinary slave boy and had huge potential in him. He thus ordered his wife, Zulaikha, to be kind to Yusuf (as) and provide him a comfortable life. This was indeed Allah’s plan, as He (swt) says,

“Thus did We establish Yusuf in the land, that We might teach him the interpretation of events. And Allah has full power and control over His Affairs, but most of men know not.” [Surah Yusuf: 21]

Allah (swt) wanted to take Yusuf (as) out of his homeland in Cannan (which is the area of Palestine, Syria and Jordan) and bring him to Egypt for a great destiny ahead and He (swt) allowed Yusuf’s (as) brothers to commit the evil acts which was all part of Allah’s greater plan.

Yusuf (as) languishes in prison

The story of Yusuf (as) at this point takes another difficult twist, as the chief minister’s wife, Zulaikha, attempted to seduce Yusuf (as). He was no ordinary man but was blessed with exceptional attractiveness. Allah (swt) informs us that when the women of Egypt saw Yusuf (as), “They said, ‘How perfect is Allah! No man is this! This is none other than a noble angel!’” [Surah Yusuf: 31]. Moreover, Muhammad (saw) said regarding Yusuf’s (as) handsomeness, “He was given half of all beauty”.

In the interest of brevity, we will not explore this section of Yusuf’s (as) life in depth. Suffice to say that Yusuf (as) was confronted by another major test, which, by Allah’s help, he overcame. However, it was Allah’s design that Yusuf (as) should end up in prison away from the evils of these lustful women!

Once in prison, the story of Yusuf (as) enters its third phase of tests, wherein he continues with his prophetic mission of dawah to his fellow prisoners. Yusuf (as) spent several years in prison (possibly nine years) for a crime that he did not commit. However, there was a greater wisdom behind Yusuf’s (as) imprisonment, which was soon to be unveiled by Allah (swt), the Master of all planners.

The Egyptian king’s dream

The king of Egypt saw a terrifying dream which frightened him and made him fear for his kingdom. The king desperately sought interpretation of this dream but all attempts at its interpretation failed. The most experienced of his advisors, soothsayers and pundits at the time failed to interpret this dream accurately. It was at this point that a servant in the king’s household remembered Yusuf (as) and his ability to interpret dreams. This man was with Yusuf (as) in prison and had himself benefited from an earlier interpretation by Yusuf (as) of his dream.

The king’s officials narrated the dream to Yusuf (as) in prison and he informed them that Egypt would experience seven fertile years followed by seven years of drought. Yusuf (as) advised the king that during these difficult years ahead, a very careful management and distribution of the resources was essential. Yusuf (as) mentioned that after these 14 years, fertility would return to Egypt and resources would again be in plenty.

When the king received this interpretation, he felt convinced. The king recognised Yusuf’s (as) virtues, knowledge and foresight and immediately ordered the release of Yusuf (as). However, Yusuf (as) refused to leave prison unless he was exonerated and his innocence declared. The king thereupon investigated the allegations that were made against Yusuf (as) by Zulaikha, which soon proved to be unfounded. The king, recognising the greatness of Yusuf (as), thus ordered his immediate release. Allah (swt) says,

“And the king said: ‘Bring him to me that I may attach him to my person.’ Then, when he spoke to him, he said: ‘Verily, this day, you are with us high in rank and fully trusted’.” [Surah Yusuf: 54]

Yusuf (as) requested the king to appoint him as the minister of finance of Egypt so that he could assume responsibility for the management of the harvests and storehouses and distribute resources efficiently. The king duly complied because Yusuf (as) was the best person for this task. Thus, Allah’s (swt) plan to catapult Yusuf (as) into greatness came to fruition after years of perseverance in the face of difficult tests. He (swt) says,

“Thus did We give full authority to Yusuf in the land, to take possession therein, as when or where he likes. We bestow of Our Mercy on whom We please, and We make not to be lost the reward of Al-Muhsinun (the doers of good)”. [Surah Yusuf: 56]

In spite of the immense tests which Yusuf (as) had faced (as aforesaid), Allah (swt) did not allow the patience of Yusuf (as) to be lost in vain and instead rewarded Yusuf (as) with greatness, victory and authority. According to Mujahid, a great early mufassir from the tabi’een, the king of Egypt became Muslim at the hands of Yusuf (as). This prophet of Allah, Yusuf (as), thus ruled Egypt by the laws of Allah (swt).

The Quran does not dwell any further into this episode of the life of Yusuf (as). The story then phases into the final episode where Yusuf (as) interacts with his brothers, which we will not explore in this article.

Modern slander against Yusuf (as)

In order to justify participation in democracy and non-Islamic rule, some Muslims in recent times have alleged that Yusuf (as) participated in non-Islamic rule when he was appointed as the minister in Egypt. They assert that as Yusuf (as) had participated in non-Islamic rule for a necessity, it thus follows that it is permissible for Muslims today to rule by kufr democracy if it becomes necessary.

This is indeed a great slander against a prophet of Allah (swt) and a gross misunderstanding. Prophets are immune from sin and are sinless. This is the very point of prophethood. Yes, prophets are human; but they are not capable to sinning. Allah says,

“And We sent not before you (as Messengers) any but men, whom We inspired from among the people of townships”. [Surah Yusuf: 109]

How can a prophet of Allah (swt) participate in kufr? Such assertion is false because the evidence available do not support such argument. As we have mentioned above, the king of Egypt had become Muslim after the appointment of Yusuf (as) as a minister. It would be a great error to suggest that they both ruled by kufr!

Moreover, the shari’ah of Yusuf (as) was unique to his nation. For example, when his parents came to meet Yusuf (as) following his appointment as a ruler, they prostrated before Yusuf (as) on account of the honour and respect Yusuf (as) enjoyed. However, Muslims are not permitted to prostrate before anyone other than Allah (swt). Therefore, whatever Yusuf (as) ruled by was from his shari’ah revealed to his nation and whatever was revealed to Muhammad (saw) is the shari’ah of Muhammad (saw) for this ummah. We cannot conveniently select from the shari’ah of previous nations to suit our twisted agendas.

Lessons for the 21^st century

Allah (swt) informs Muhammad (saw) that in the stories of prophets are lessons for this ummah, “Indeed in their stories, there is a lesson for men of understanding”. 111

Today, the ummah is facing attacks from every angle possible. In the West, Muslims face intellectual attacks, media propaganda and humiliation and draconian terrorism laws that singularly target Muslims. In the Muslim world, Muslims are subjected to oppression and massacres en masse, as is the case in Burma, Syria and Yemen just to name a few. Such depressing circumstances are not new to the believers. In fact, many prophets and previous nations had faced similar trials and tribulations and were successful because they trusted in and relied upon Allah (swt), engaged in righteous good deeds and followed the shari’ah of their time.

The ummah today similarly needs to trust in and rely upon Allah (swt), for the victory of Allah is near indeed. As we have seen from this article, Allah (swt) has His plans for the believers and will inevitably grant them success, although He (saw) gives momentary respite to the enemies of Allah and the evil doers. Allah (swt) says,

“(They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and whomsoever We willed were delivered. And Our Punishment cannot be warded off from the people who are Mujrimun (criminals, disbelievers, polytheists).” [Surah Yusuf: 110]

The mother of the believers, A’ishah (ra) explained the above verse in the following words,

“This verse is concerned with the followers of the Messengers who had faith in their Lord and believed in their Messengers. The period of trials for those followers was long and Allah’s help was delayed until the Messengers gave up hope for the conversion of the disbelievers amongst their nations and suspected that even their followers were shaken in their belief, Allah’s help then came to them.” [Tafsir Ibn Kathir]

Allah grants victory when the situation appears hopeless and hardships prevail. This is when believers eagerly await Allah’s help. The ummah today is at a critical juncture whereby a transition is occurring from one phase to the next. The Muslims are required to follow the shari’ah without compromise. Taking shortcuts and pragmatism would not lead to victory. If we learn anything from the prophetic stories, the help of Allah (swt) came when the believers had firmly held onto the rope of Allah (swt) without compromise. We must do the same today and work tirelessly to bring back the deen of Allah. May Allah (swt) make this Ramadan the final days where the ummah remains without her rightful ruler, the Khalifah.

“Indeed, they planned their plot, and their plot was with Allah, though their plot was a great (one, still) it would never be able to remove the mountains from their places (as it is of no importance)”. [Surah Ibrahim: 46]

Wakil Abu Mujahid

Ustadh ibn Kemaludeen al-Hanafi

Notes:

1. Fasting has immense merit and excellence because Allah takes it upon Himself to reward it thus ascribing the act directly to Himself.
2. There is no quantum for the reward like in other acts (e.g. 10, 50, 100, 700, etc.) rather Allah abundantly rewards and multiplies the reward beyond limit. This again raises the status of fasting as a unique act of devotion to Allah.
3. Battling one’s desires and lusts is one of the most difficult, constant and strenuous actions for a person to do and so the reward from Allah is commensurate with the action. Allah recognises how difficult it is and rewards that recognition.

Following much tension in Cairo’s Tahrir Square, it was finally announced on 24^th June that the Muslim Brotherhood’s Mohammed Mursi won Egypt’s presidential election through a narrow victory with just over 51% of the votes.

This article explores some pertinent questions in the face of this election “victory”. Will Egypt now witness an Islamic dawn under a new president? What is the real cost of this presidential triumph in Egypt? How should such political engagement be perceived in light of the Shari’ah? Indeed, are the actions of the “Islamists” in line with Islam?

The reality behind the election “victory”

Although Hosni Mubarak has been removed, it is common ground amongst observers that Mubarak’s regime remains intact. Since Mubarak’s departure, the head of the Supreme Council of the Armed Forces (Scaf), Field Marshal Mohammed Hussein Tantawi, has been the de facto ruler of Egypt. Although the Muslim Brotherhood’s Freedom and Justice Party, together with the Al-Nour Party (Hizb Al-Nour), won the 2011 parliamentary elections, on 15^th June the Scaf issued a decree that dissolved Egypt’s parliament in line with an earlier Supreme Constitutional Court ruling. This effectively nullified the powers of the Egyptian parliament and sent the “Islamist” parties back to square one.

What followed was similarly shocking for the Muslim Brotherhood, as the Scaf announced the re-establishment of a National Defence Council, formally putting the generals in charge of Egypt’s national security policy. The army and the infamous intelligence service (mukhabarat) now retain the powers to arrest, detain, torture and prosecute civilians without judicial warrants. The military’s overall powers in executive decisions as well as the detainment of Egyptians render the civilian rulers little more than symbolic figures.

In addition, the Scaf has formally announced that it will be in charge of drafting a new constitution for Egypt. With a dissolved parliament and the military effectively in charge of running the Egyptian state, the “Islamist” camp will very soon realise that despite their early hopes, the Mubarak regime is in reality still in charge. Little wonder that commentators have regarded the latest moves by the Scaf as a coup against the Muslim Brotherhood and its allies. Thus, Mohammed Mursi’s presidency will be nothing more than a toothless executive post subservient to the dictates of the Scaf with his powers severely curtailed before he even takes office.

This bleak reality was aptly summarised by Anthony Cordesman, a former American intelligence official and now at the Washington-based Centre for Strategic and International Studies, “This is more an episode in an ongoing power struggle than a real election. It is unclear who will rule, who the real leaders will be, and who – if anyone – represents the people. What is clear is that Egypt is no closer to stability and a predictable path to the future than before”.

Some commentators have already likened this scenario to that of Algeria in 1992 when the military, with the blessings of France, dissolved parliament after the Islamic party had won the election. Only time will tell how the current quagmire will take shape. However, one point is very clear: the West is unwilling and unlikely to permit any Islamic rule so long as democracy and manmade politics rules the roost. Nor will America and Israel, so long as the status quo remains, allow Egypt’s 1979 peace treaty with Israel to be shred to pieces.

In fact, Mursi has already indicated that he would honour international treaties, which is a codeword to mean the treaty with Israel. Therefore, it comes as no surprise that Israel perceives business as usual despite Mursi’s victory. Israel’s Prime Minister Benjamin Netanyahu said, “We expect to work together with the new administration on the basis of our peace treaty”.

Installing a toothless president is the military’s insurance policy against the Muslim Brotherhood’s “victory” and rule over Egypt. The events of the past few days demonstrate that the Scaf (no doubt with America’s blessing) has systematically removed the carpet beneath the feet of the “Islamist” camp. Therefore, little change, if any, to the old regime can be expected from the Muslim Brotherhood’s president.

The real cost of compromise and playing in the democratic game

The so-called “Islamists” vying for power through the democratic manmade system do so at the cost of compromising the well-established values and principles of Shari’ah. Moreover, these parties have repeatedly and publically sought to distance themselves from their Islamic roots since the Arab uprising begun. Whether it is the Muslim Brotherhood of Egypt or Ennahda party in Tunisia, appeasement of the West has been the principal goal in their political engagement. To placate the West, Mursi has already indicated the possibility of appointing the former chief of IAEA, Mohamed El-Baradei, in a role within Mursi’s government. El-Baradei enjoys a cosy relationship with the Europeans and was previously paraded with tacit European support to replace Mubarak in 2011.

We can find similar examples in Tunisia. Demonstrating the art of compromise and pragmatic political attitude, Rachid Ghannouchi, one of Ennahda’s main leaders told the media recently, “We believe that all Tunisian people can survive peacefully within a moderate vision of Islam which can be compatible with democracy. Our vision of Islam is a moderate one and since 1981… we have declared that we accept democracy without any restrictions and we accept the decision of the people whether they come with us or against us. We accept the notion of citizenship as the basis of rights, so all citizens are equal whether they are Islamist or not Islamist”.

It is therefore evident that these parties are far from keen to implement the Shari’ah; rather, their principal aim is to reach the throne, by hook or by crook, and placating the West occupies a major part of their political discourse. Moreover, their pragmatic democratic politics leaves the Shari’ah at the mercy of the electorate and the West. Thus, it is not Allah (swt) but the West that would ultimately determine what, if any, elements of the Shari’ah is implemented.

It is beyond the scope of this article to discuss about the Shari’ah position towards democracy. Suffice to say that democracy is a manmade system that originated in Europe, and any system that makes man sovereign over the Creator, is a non-Islamic system, as Allah (swt) says, “The command (or the judgement) is for none but Allah. He has commanded that you worship none but Him, that is the (true) straight deen, but most men know not” [Surah Yusuf: 40].

As demonstrated in this article, the politics of pragmatism and compromise has not led to success in Egypt. In fact, the cost of participation in democracy far outweighed the gains. Notwithstanding the Muslim Brotherhood’s compromise of the Islamic principles, it has made very little practical gains from the political process. And in any event, so long as democracy survives, Islam will not be allowed to call the shots because the rules of the game are rigged by Western colonial powers. One cannot play football but expect to play by the rules of rugby.

Arguably, the Islamic parties have catastrophically failed on two fronts. Firstly, they failed to make any significant political gains for Islam, and secondly, by compromising Islam, they have distorted the pure political method of Islam and Islamic politics that is well-established by the sunnah of the Prophet (saw), namely, the Khilafah.

The lessons for the Ummah

Although many of the verses in the Qur’an narrate to us about the Jews and Christians, these are not mere fairytales! Indeed, Allah (swt) with His infinite mercy narrated these stories so that this final Ummah could avoid the same errors and pitfalls. If, however, we imitate the Jews and Christians, we would fall into the same errors and earn the wrath of Allah (swt).

Allah (swt) repeatedly orders the Ummah to preserve the purity of His deen and not to compromise. Allah says, “Therefore fear not men but fear Me and sell not My Verses for a miserable price. And whosoever does not judge by what Allah has revealed, such are the Kafirun” [Surah Al-Ma'idah: 44].

Although the above verse was revealed after a dispute between two Jewish tribes in Medina, Bani An-Nadir and Bani Quraydah, and referred to the Jews, it would be a grave error to assume that such verses are devoid of any application upon the Muslims. In fact, Imam Al-Hasan Al-Basri maintained that this verse also applies to the Muslims.

Regarding “whosoever does not judge by what Allah has revealed, such are the Kafirun”, Ibn Abbas (ra) said, “Whoever rejects what Allah has revealed, will have committed kufr, and whoever accepts what Allah has revealed, but did not rule by it, is a zalim and a fasiq and a sinner” (Tafsir Ibn Kathir, vol-3).  Therefore, we cannot simply disregard this verse under the false pretext that it does not apply to us.

Allah also says, “…and buy not with My Verses a small price, and fear Me and Me Alone. And mix not truth with falsehood, nor conceal the truth” [Surah Al-Baqarah: 41-42]. These two verses were revealed in the context of the Jews but are by no means restricted to them. The essential message is clear: Allah’s deen and His Kitab must not be sold in return for paltry worldly gains where such “gains” are at the mercy of the West and are bound to end.

Allah (swt) warns the Ummah about the trap of compromise and orders us against it. He (swt) says, “They wish that you should compromise with them, so they (too) would compromise with you” [Surah Al-Qalam: 9].

Imam At-Tabari reports that Ibn Abbas (ra) said regarding this verse, “That you would permit them (their idolatry) and they would also permit you (to practice your deen)”. Moreover, the great mufassir, Mujahid, commented on this verse, “This means that you should be quiet about their gods and abandon the truth that you are upon” (Tafsir Ibn Kathir, vol-10).

The salient lesson in the above verse is that the disbelievers would constantly seek to derail the Ummah from implementing the deen of Allah and would desire the Ummah to compromise because such concession is at the cost of disobedience to Allah (swt).

The abovementioned verses clearly command us not to compromise, nor sell the deen of Allah for petty gains, as is the case in Egypt presently (or Tunisia for that matter). The Ummah will not progress, nor make any gains through pragmatic political approach by surrendering Allah’s deen; rather, it will delay the revival of the Ummah and further entrench non-Islamic values and systems in the minds of the Muslims. If the Ummah treads on a non-Islamic democratic trajectory, the ultimate winner will be the West because they will have succeeded in their attempts to force us to capitulate our deen of truth.

The way forward for the Ummah

The demise of the tyrants across the region offers the ideal opportunity to the Islamic movements to build the Ummah at grass roots level. Society is composed of collective thoughts, emotions, practices, values and systems that shape every individual. This is true today as it was true at the time the revelation was sent to Prophet Muhammad (saw).

If we are to elevate and revive this Ummah, the focus must be to change society, its common thoughts, emotions, practices, values and the capitalist systems by which the Ummah is ruled. However, this revival must occur outside the non-Islamic democratic political process; otherwise the reformers will have to compromise.

The collective objective must be to implement the Shari’ah in society and state. This can only occur if the Ummah re-establishes the Khilafah. However, the Khilafah will not emerge through democracy because a Shari’ah obligation cannot be achieved through compromise and pragmatism. In the process of dawah to revive the Ummah, reliance on Allah (swt) (tawaqqul), patience and steadfastness (sabr) are essential. When the victory of Allah (swt) will come is indeed within His infinite knowledge. The Islamic movements must not compromise nor bend the Shari’ah rules to reach an objective which in origin is fard and noble. Essentially, the process and the destination must both be permissible under the Shari’ah because the former is no less important than the latter.

If the Ummah perseveres steadfastly in this righteous path, the victory of Allah will certainly come. Allah says, “Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me” [Surah An-Nur: 55].

Wakil Abu Mujahid