The Making of World War 3 -(PART 2 )
Bismillah Ir-Rahman, Ir-Raheem. I begin with ALLAH's auspiciousness, whose Name is the Best among all the names. All Revences, All Sanctities and All Worships are due to ALLAH alone. Ashahadu An Laa illaahaillalllahu
Wa Ash Hadu Anna Muhammadan Abdu Hu WaRasooluhu
''I bear witness that there is no deity but Allah
who is without partner, and I bear witness that Muhammad (Peace be upon Him) is the Rasool.''
"O Allah, Shower Your Peace come upon Muhammad and the family of Muhammad, as you have brought peace to Ibrahim and his family.
Truly, You are Praiseworthy and Glorious. O Allah, Shower your blessing upon Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious". I am Satisfied with Allâh as My Rabb and Cherisher, I am Satisfied with Islam as My Din (religion) and I am satisfied with Muhammad as a Rasulallah (Messenger) sallallahualaihi was salam) I seek Protection with ALLAH! With the Glorious and Noble Face of ALLAH! With the Complete and Perfect words of ALLAH! With the Exalted Attributes of ALLAH! From the Punishment of Hell; From chastisement in the Grave; From the Trial of Life and Death; From the Mischief of the dajjal. There is no power nor strength with (anyone) save Allah. ALLAH is Good and Only accept that which is Good. ALLAH is the Truth and only accept that which True. ALLAH is Pure and only accept that which is Pure. Ya ALLAH! ALL the praises are for You, You are the Holder of the Heavens and the Earth, And whatever is in them. Ya ALLAH! All praises are for You; You are are the Sustainer of the Heavens and the Earth And whatever is in them. Ya ALLAH! All the praises are for you; You have the Possession of the Heavens and the Earth and whatever is in them. Ya ALLAH! All the praises are for You; You are Light (Nur) of the Heavens and Earth And whatever is in them. Ya A! LLAH! Al l praises are for You; You are the King of the Heavens and the Earth And whatever is in them. Ya ALLAH! All praises are for You; You are the Truth and Your Promise is the Truth, And Your word is the Truth and the Meeting with You is true, And Parardise is True and Hell is true and All the Prophets(peace be upon them) are true; And Muhammad Rasulallah(sallallahualayhiwasalam) is true,And the Day of Resurrection is True. YaALLAH! You have promise and Your promise is the truth,Ya ALLAH! You have promise and Your words is the truth, YaALLAH! You have promise and You are the Truth!.Ya ALLAH! You have created Rasulallah(sallallahualayhiwasalam) to be the most truthful of men and what He(sallallahualayhiwasalam) has said is the absolute truth!
What will rejuvenate the thinking, the Imaan(Faith),the Khushoo(the Devotion and Humility)and the morality of Muslims?
For the Real Muslim the only way is by returning to the Book of ALLAH, The Quran and the Sunnah of Rasulullah(sallallahualayhiwasalam).That is the first step in the rejuvenation, the restoration and the revitalization of faith and devotion which is alarming and stirring up of the heart from the sleep of heedlessness.
O Muslim people! Remember The words of Rasulullah (sallallahualayhiwasalam)at His Farewell Sermon! All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety (taqwa) and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. Remember, one day you will appear before ALLAH and answer your deeds. So, beware, do not stray from the path of righteousness after I am gone.
O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, The QURAN and My example, The SUNNAH and if you follow these you will never go astray. those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. , O ALLAH !Be my witness, that I have conveyed your message to your people"! --------What we are saying is that, if the rulers of the Muslim Ummah and those under them were to truly return to the Din of Allah, to the Book of ALLAH, And the Sunnah of Rasulullah(sallallahualayhiwasalam),And become righteous in their actions and deeds ,taking believers as their supporters, friends, and helpers, and taking the disbelievers as their enemies. Islam would spread again from the Eastern to the Western part of the earth. They would rule over the earth not because they supported countries or personalities, not because they affiliated themselves to a specific tribe or group, but because they would have established the Din of Allah 'AzzaWa-Jall (To Him belongs All-Might and Majesty). And Allah (subhanawata'ala) guaranteed to make His Din victorious over all other Religions. Allah (subhanawata'ala) said: He it is who has sent His Messenger (Muhammad Rasulullah(sallallahualayhiwasalam) with guidance and the religion(Din) of truth (Islamic Monotheism) to make it victorious over all (other) religions. (Qur'an 61 :9) An obvious concomitant of this Religion(Din) being victorious is that those who adhere to it will be victorious as well.
O Musilm people !, if this consciousness that has pervaded the ranks of the Muslim youth today is not based on Allah's Book and the Sunnah Rasulullah (sallallahualayhiwasalam) then it will be reckless and misguided, and it is feared that it will destroy more than it will build. But what if it is said, how can we return to Allah's book and the Sunnah of Rasulullah(sallallahualayhiwasalam)?
1. Returning to Allah's Book.
Muslims cannot actualize adherence to Allah's Book unless they strive, first to contemplate it and then to apply its teachings, because Allah (subhanawata'ala) says: (This is) a Book (the Qur'an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember. (Qur'an 38:29).-That they may ponder over its Verses . (Qur'an 38:29) :
Pondering over the Qur'an's verses leads to understanding its meanings. And that men of understanding may remember. (Qur'an 38:29)AL-Tadhakkur ("may remember") here means applying what is in the Qur'an. The Qur'an was revealed for the above-mentioned meaning and wisdom . That was why it was revealed, then let us return to the Qur'an, ponder over its verses, and then apply its teachings. By Allah, it is in taking these steps that happiness in this world and the Hereafter is achieved. Allah (subhanawata'ala) says: "And whoever follows My Guidance shall neither go astray, nor fall into distress and misery. But whosoever turns away from My Reminder (i.e. this Qur'an) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection." (Qur'an20:123,124).
Hence, you will not find anyone who is more serene in his mind and more tranquil in his heart than the believer. Read, if you will, the saying of Allah. “Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment, and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do” (i.e. Paradise in the Hereafter). (Qur'an 16:97).
What is the "good life"? Is it abundance of wealth ?- Is it having many children ?- Or is it having security in one's life? To be sure, the "good life" is having a cheerful, peaceful, and contentment in the heart, even if one is in the most difficult of circumstances.
Rasulullah (sallallahualayhiwasallam) said: "How wonderful is the affair of the believer, for the affair of the believer is good in its entirety, and that is [a quality] that is for no one save the believer. If he is afflicted with hardship, he is patient, and that is better for him. And if something good befalls him, he is thankful [to Allah], and that is better for him."
When a disbeliever is afflicted with hardship, is he truly patient? No, rather, he becomes sad and the world becomes constricted for him, and perhaps, he may even end up taking his own life.
But the believer is patient and finds that the joy of patience results in tranquility and contentment. That is why his life is a good life. Hence, the saying of Allah. So no matter what the situation, the believer is in a good state, for he gain profit in this world and in the Hereafter.
On the other hand, the state of the disbeliever is truly evil, for he has lost out on all good in this world and in the Hereafter (i.e., even if he is prosperous in the material sense, he will not achieve the contentment and tranquility or the peace in his heart that the believer achieve in this world; and as to the Hereafter, the disbeliever his eternal abode is the Hellfire).
Allah (subhanawata'ala) said:
By Al- Asr (the time). Verily by the time! Man is in loss, Except those who believe and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience. (Qur'an)03: 1-3)
The disbelievers have forsaken Allah's Din and have lost themselves in their lusts, desires, and excesses. Even if one of them builds castles and is very affluent in the world, in reality, he is in hell. Some of our pious predecessors have said, "Were the kings and the sons of kings to know what [the state in which ] we (The believing people ) are in, they would fight us over it with swords."
The believers find joy and delight in invoking Allah (subhanawata'ala) and remember in Him, and we are always content with Allah's Decree and Divine Preordainment. If we the believing Muslim are afflicted with hardship, we are patient. And if some blessing befalls us, we are thankful. Hence, we are in a state of delight, as opposed to worldly people, whom Allah (subhanawata'ala) described with the following: If they are given part thereof, they are pleased, but if they are not given thereof, behold! They are enraged ' (Qur'an 9:58).
O Muslim people! Allah's Book is in our hands for us to return to it, to ponder over it meanings, and then to apply its teachings and also to teach and education other!
----2. Returning to the Sunnah of Rasulullah (sallallahualayhiwasallam)
(Surat Al-'Aĥzāb33:21) Ye have indeed in the Messenger of Allah(Rasulullah (sallallahualayhiwasallam) ) a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah.
The Sunnah of the Rasulullah(sallallahualayhiwasallam) is with us, well established and preserved - and all praise is for Allah. The people of knowledge have compiled the authentic Sunnah, and they have pointed out those narrations that are fabricated. So, the Sunnah remains clear and preserved - and all praise is for Allah. Any person can get to authentic Ahadith , either by referring to books if he is able to or by asking the people of knowledge.
What if one were to say, "How can we bring harmony between what you said, in terms of returning to Allah's Book and the Sunnah of Rasulullah (sallallahualayhiwasallam)and between what we see from some people who follow books that represent the various schools of jurisprudence? Such a person says, 'My Madhhab (school of jurisprudence) is such and such.' If you offer a religious ruling to one of them, saying, ' Rasulullah (sallallahualayhiwasallam) said such and such,' he will say, 'I am of the hanaft Madhhab,' or, 'I am of the Malik Madhhab,' or, 'I am of the Shafi Madhhab,' or, 'I am of the hanbali Madhhab,' or something similar to that?
The answer: One should respond to such a person with, "We all say, 'I bear witness that none has the right to be worshipped but Allah, and I bear witness that Muhammad is the Messenger of Allah."' What is the Meaning of the Testimony that Muhammad is the Messenger of Allah? The scholars have explained this testimony as follows: "Obeying him in what he commanded; staying away from that which he forbade or censured; believing him in that which he informed; and worshipping ALLAH in the way he(sallallahualayhiwasallam) instructed us too." This is the correct meaning of the testimony that Muhammad is the Messenger of Allah. If one says, "My Madhhab (School of Jurisprudence) is such and such or such and such,'' we say to him, "This is the saying of the Rasulullah (sallallahualayhiwasallam), so do not oppose it with the saying of anyone else." Even the Imams of the Madhahib (plural of Madhhab) forbade others from blindly following them (in the complete sense of blind following); they would say, "Whenever the truth becomes manifest, it is compulsory to return to it (and to forsake what one previously held as being correct) ."
We say to the people who opposes us with the Madhhab of such and such person, "Both we and you bear witness that Muhammad is the Messenger of Allah;
This testimony requires from us that we follow no one save Rasulullah (sallallahualayhiwasallam)." The Sunnah is plain and clear, and it is easily accessible to us. At the same time, however, I do not mean that we should make light of the importance of referring to the books of Islamic Jurists and people of knowledge, for seeking out knowledge cannot be achieved until one refers to their books, in order to benefit from them and to learn the ways of deriving rulings from proofs.
Hence, we find that those who did not learn at the hands of the scholars made many mistakes (in their rulings and judgements). As a result, their outlook became narrow and constricted. One of them will take Sahih Al-Bukhari , for instance, and follow all of the implications of the al hadith found therein, even though some of those ahadith are general in their implications while others have exceptions to the rulings they impart; some are absolute in their implications while others are applied to limited situations only (by dint of other proofs). Some ahadith are even abrogated. However, those we just described are not guided to these matters. What results is much misguidance. What is important, O Muslim people! is that we base the present day Islamic awakening upon two foundations: Allah's Book and the Sunnah of (Rasulullah (sallallahualayhiwasallam), ). We must not give preference to any saying over them, no matter who it is that is in opposition to them .-----
Decisions of Allah and His Rasulullah(sallallahualayhiwasallam)
Allah ta'ala said: "It is not befitting for a believing man or woman, when a matter has been decided by Allah and His Rasulullah (sallallahualayhiwasallam),to have any option about their decision." [Al-Qur'an 33:36] This ayah indicates that when it is confirmed that Allah ta'ala or His Rasulullah (sallallahualayhiwasallam), have made a decision or have informed about a particular matter, then no believer, male or female, may choose differently. Any opposing choice would contradict Iman.
Ash-Shafi'i reported a consensus among the scholars of the Sahabah, the Tabi'in, and their followers, that: "If a sunnah of Allah's Rasulullah (sallallahualayhiwasallam), becomes manifest to a person, he does not have any choice but to follow it, regardless of what other people say." No Muslim scholar disputes or doubts the truth of this statement. The only evidence that people are required to follow [besides Allah's Book] is the words of the Infallible (Muhammad Rasulullahsallallahu'alayhiwasallam) "who does not say anything out of (his own) desire" [Al-Qur'an 53:3]. Other people's talks could, at best, be acceptable to follow. But in no way may they oppose or outweigh the Texts (of the Qur'an and Sunnah). We ask Allah ta'alato protect us from the failure [incurred on those who do not abide by this]. The Guidance is in Obeying the Messenger Also, Allah ta'ala said: "Say: Obey Allah and obey the Messenger: but if you turn away then he (the Messenger) is only responsible for the duty placed on him, and you for that placed on you. If you obey him, you shall be on right guidance. The Messenger's duty is only clear deliverance [of the Message]." [Al-Qur'an 24:54] Note that repeating the verb 'obey' here has an important significance that will be discussed below. Here Allah ta'ala makes obeying the Messenger sallallahu 'alayhiwasallam a condition for guidance; guidance cannot be acquired without this obedience.
The duty of the Messenger sallallahu'alayhiwasallam is to deliver the Message; and people's duty is to follow, obey, and submit to him. Al-Bukhari reported that Az-Zuhri said "From Allah [comes] the knowledge; from the Messenger sallallahu 'alayhiwasallam [comes] the deliverance [of the knowledge]; and from us [comes] the submission [to the Message]." Thus if people neglect their duty of belief and obedience, they would harm themselves not him; his responsibility is not to make them believe, but only to deliver the Message to them; it is not required from him that people be guided and successful.
Addressing the Believers. And Allah ta'ala said: "Believers! Obey Allah, and obey the Messenger and those charged with authority among you; if you differ in anything, refer it to Allah and the Messenger (for judgment) if you (truly) believe in Allah and the Last Day: that is best, and most suitable for final determination." [Al-Qur'an 4:59] Allah ta'ala is requiring obedience to Him and to His Messenger sallallahu 'alayhiwasallam. He starts the ayah with an address to the "believers", hinting that what is required thereafter is a consequence of that name with which they are addressed. This is similar to saying, "You whom Allah has favoured and enriched with His bounties, be good to others as Allah has been good to you." And like, "Learned man, teach people what would benefit them." And, "Ruler, rule with justice." And so on.
For this reason, legislative matters in the Qur'an are frequently addressed to the believers, starting the address with "Believers". For example Allah says: "Believers, fasting is prescribed for you ... " [Al-Qur'an 2:183]
And He says: "Believer, when the call is proclaimed for prayer on Friday, hasten earnestly to the remembrance of Allah ... " [Al-Qur'an 62:9] And He says: "Believers, fulfill the contracts ... " [Al-Qur'an 5:1] Addressing the believers like this carries the implication that: "If you are true believers, you should perform the following action, because it is a requirement for the integrity and sincerity of Iman." To Obey the Messenger is to Obey Allah In the above ayah (An-Nisa' 59), Allah demands obedience to Him, the Messenger, and those of authority. The verb 'obey' is applied only once in regard to the Messenger and those of authority. One might expect the opposite - [that it would be applied only once in regard to both Allah and the Messenger] because: "He who obeys the Messenger obeys Allah indeed." [Al-Qur'an 4:80]
However, this usage here has a subtle meaning. It implies that the Messenger must be obeyed in all that he commands, even if it were not something specifically required in Qur'an.
Let one then not imagine that the Messenger sallallahu 'alayhiwasallam should only be obeyed when his commands confirm the Qur'an, otherwise he need not be obeyed. [In refutation of such fallacy,] Al-Miqdamibn Ma'diYakrib narrated that he sallallahu 'alayhiwasallam said: "There will be a man with full stomach, reclining on his pillow, who will hear a command from me and say, 'Let the judge between us (in this matter) be Allah's Book: we obey whatever we find in it.' [Know that] indeed, I have been given the Book and, with it, that which is similar to it (the Sunnah)."
However, obeying the people of authority is not required independently, but as part of obeying the Messenger sallallahu'alayhiwasallam. This fact is confirmed by the hadith (narrated by Ibn 'Umar): "One should listen and obey (those charged with authority) whether it were something he liked or hated, as long as he is not commanded to disobey Allah ta'ala.
If he is commanded to disobey Allah, he should neither listen nor obey Toward the end of this ayah (An-Nisa' 59), Allah emphasizes obeying the Messenger sallallahu 'alayhiwasallam by saying (what means), " ... refer it to Allah and the Messenger ... " rather than saying, " ... and to the Messenger ... ". Referring matters to the Qur'an is equivalent to referring them to Allah and the Messenger. Also, Allah's judgement is the same as His Messenger's; and the Messenger's judgment is the same as Allah's.
Thus if you refer your disputes to Allah, i.e. to His Book, then you refer to His Messenger sallallahu 'alayhiwasallam as well. And if you refer to His Messenger sallallahu 'alayhiwasallam, then you refer to Allah as well. This is one of the subtleties of the Qur'an. The People of Authority. Two views have been expressed by the Sahabah and the 'ulama (scholars) as to who are the ones "charged with authority". The first is that they are the 'ulama and the other is that they are the rulers. In reality, it applies to both groups, because both the 'ulama and the rulers are in charge of the affairs concerning which Allah has sent His Messenger. As for the 'ulama, they are charged with protecting the Din, explaining it, teaching it, and refuting those who deviate from it or try to alter it. Allah ta'ala gave them this charge, as He said: "These [prophets] were the men to whom We granted the Book and Judgement and Prophethood; if these people [of the Scripture] reject them, behold! We shall entrust their charge to a new people who do not reject them ... " [Al-Qur'an 6:89] This is indeed a great assignment to the 'ulama that requires from people to obey and follow them. And as for the rulers, they are charged with establishing the Din, safeguarding it, compelling people to adhere to it, and punishing those who deviate from it. Thus these two groups are in charge of the affairs of people, and other people are their followers and subjects.
Matters of Dispute.
Furthermore, there is in the above ayah (An-Nisa' 59) a clear evidence that all matters of disagreement, in all aspects of the Din, should be referred to Allah and His Messenger sallallahu 'alayhiwasallam - and to no one else. Anyone referring disputes to other than Allah and His Messenger opposes this command by Allah. And anyone who calls to other than Allah's and His Messenger's judgment to resolve disagreements, calls indeed with the call of Jahiliyyah . One does not truly enter the realm of Iman(Faith)until he refers all differences arising among people to Allah and His Messenger. For this reason, this ayah continues as, " ... if you believe in Allah and the Last Day ... ". Thus if this condition (of referring disputes to Allah and His Messenger) is not satisfied by a person, this implies the absence of Iman in him. This ayah should be a sufficient clarification and guidance in this matter (of obeying the Messenger). It constitutes a protection and a support for those who abide by it; and it is a powerful refutation and attack against those who deny it, as Allah ta'ala said: ... That he who would perish might perish in clear evidence [of the truth], and that he who would remain alive might live in clear evidence [of the truth]. And verily Allah is All-Hearing, All Knowing ... " [Al-Qur'an 8:42] The earlier and later Muslims agreed that referring matters to Allah means referring them to His Book, and referring matters to the Messenger sallallahu 'alayhiwasallam means referring them to him personally during his life, and to his Sunnah after his death. The Excellence of Obeying the Messenger.
The above ayah (An-Nisa' 59) ends with, " ... that is best, and most suitable for final determination... ". This means, "That with which I commanded you (to obey Me and obey My Messenger and the people of authority, and to refer disputes to Me and My Messenger) is better for you in this life and in the Hereafter; it leads to your happiness in both lives. Therefore, it is best and most rewarding for you." This indicates that obeying Allah ta'ala and His Messenger sallallahu 'alayhiwasallam, and taking them as the referees, is the means to immediate and continued happiness. Anyone who examines closely the evils of the world will find that each of them is caused by disobeying the Messenger sallallahu 'alayhiwasallam. Similarly, every good in the world results from obeying him. Furthermore, all the evils and pains in the Hereafter result from disobeying him sallallahu 'alayhiwasallam. Thus, all the evils in both lives are caused by disobeying the Messenger sallallahu'alayhiwasallam and by its consequences. If people obeyed him sallallahu 'alayhiwasallam properly, there would be no evil on earth. This applies equally to the general natural catastrophes and calamities, and to the personal evils, pains, and sorrow that occur to people. In obeying him sallallahu 'alayhiwasallam is a refuge and a protection for those who want to prosper and be happy. And this prosperity and happiness cannot be achieved until one strives first to learn what the Messenger sallallahu'alayhiwasallam taught, and then confirm it with true actions. The Human Excellence.
There are two additional actions which complete the happiness arising from truly obeying the Messenger sallallahu'alayhiwasallam. The first is to invite people to obey him sallallahu 'alayhiwasallam, and the second is to have patience and perseverance in fulfilling this mission. Thus the human excellence is confined to four matters: (1.) Knowing the Message of Messenger sallallahu 'alayhiwasallam. (2.) Acting in accordance with this knowledge. (3.) Spreading this knowledge among people and inviting them to it.
(4.)Persevering and striving in accomplishing all this. One who seeks to learn how the Sahabah lived and who want to follow them should know that this was indeed their way [so let him follow it). A poet once said: If you want to reach those folk, follow their way: It is quite manifest for those who aspire to it."-