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    Muslims in Britain: Hope or Hijrah?

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    By Ustādh Abu Eesa Niamatullah

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formed the backbone for a lecture which was presented about 6 years ago (and thus the discussion below might seem a bit out-of-date) not too long after the events of 9/11 when a lot of Muslims were confused about their status living in the Western lands as Muslims yet born citizens of these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

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

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

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

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

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

    So that’s the first reason.

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

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

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

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

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

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

    Hijrah


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

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

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

    It becomes an absolute obligation for the Muslims to make Hijrah if they are unable to fundamentally perform their religion because Allah ‘azza wa jall
    says in
    Sūrat’l-Nisā’:
    إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا فَأُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءَتْ مَصِيرًا

    “Verily, as for those whom the angels take while they are wronging themselves, they say, ‘In what condition were you?’ They reply, ‘We were weak and oppressed in the Earth.’ They say, ‘Was not the Earth of Allah spacious enough for you to emigrate therein?’ Those will find their abode in Hell, and what an evil destination.” (4:97-98 )
    - Note that as some of the Mufassirīn of the Qur’ān tell us, this above verse refers to in principle those Muslims who were fighting against the Islamic state on the side of the Polytheists, and those who are unable to practise their religion at all. At the very least though, this verse is a severe warning for all Muslims who live in non-Muslim lands to assess their roles and functions in those societies.

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

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

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

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

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

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

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

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

    - The oft-repeated ‘narration’ of the Prophet (sallallāhu ‘alayhi wa sallam) which many use as the main evidence to prohibit the residence of Muslims in non-Muslim lands namely:
    بعث رسول اللَّه صلى الله عليه وسلم سرية إلى خثعم فاعتصم ناس منهم بالسجود، فأسرع فيهم القتل، قال: فبلغ ذلك النبي صلى الله عليه وسلم فأمر لهم بنصف العقل، وقال: «أنا بريء من كل مسلم يقيم بين أظهر المشركين» قالوا: يا رسول اللَّه لِـمَ؟ قال: لا تراءى ناراهما

    Jarīr b. ‘Abdullah is reported to have said that the Messenger of Allah (sallallāhu ‘alayhi wa sallam) sent a battalion to the tribe of Khuth‘um. Some of the members of the tribe sought salvation in performing prostration. However, the battalion hurriedly killed them. When the Messenger of Allah heard of this, he ordered their families to be paid half the amount of blood money and said, “I am free from every Muslim who lives amongst the Polytheists.” We asked, “Why is that, O Messenger of Allah?” He replied, “You could not distinguish between their two fires.” (i.e. between who were Muslims and who were non-Muslims)
    This narration was collected by Abu Dāwūd and Tirmidhi. It was graded weak by al-Bukhāri, al-Nasā’i, Abu Hātim al-Rāzi, al-Dāraqutni as well as many others (see ‘Ilal al-Hadith of Abu Hātim, No. 942). Such a weak (and mursal) report cannot be used as evidence that the Prophet (sallallāhu ‘alayhi wa sallam) has prohibited for Muslims to remain amongst non-Muslims.

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

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

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

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

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

    - People need to judge their own situations specifically and make decisions that are well thought out and planned that will be the best for their DeenDunya and future generations, ensuring that priority is given to the Right of Allah ‘azza wa jall and then promote His justice throughout the world as the Prophet (sallallāhu ‘alayhi wa sallam) said collected by Imām Ahmad (1420): under the chapters of and
    “البلاد بلاد الله، والعباد عباد الله، وحيثما أصبت خيراً فأقم”

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

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

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

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

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

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

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

    - Back to the issue of “being able to practice ones religion”. A good working standard could be that which was offered by the hadith of Fudayk (radhy Allāh ‘anhu), despite the difference over its authenticity:
    – وكان قد أسلم، وأراد أن يهاجر فطلب منه قومه وهم كفار أن يبقى معهم، واشترطوا له أنهم لن يتعرضوا لدينه، ففر فديك بعد ذلك إلى النبي – صلى الله عليه وسلم – فقال: يا رسول الله إنهم يزعمون أنه من لم يهاجر، هلَكَ فقال النبي – عليه الصلاة والسلام –: “يا فديك أقم الصلاة، واهجر السوء، واسكن من أرض قومك حيث شئت”

    A Companion called Fudayk became Muslim and wanted to make Hijrah but his people, who were non-Muslims, wanted him to stay, and promised him that he could practice his religion freely. He came to the Prophet (sallallāhu ‘alayhi wa sallam) and said, “O Messenger of Allah, they claim that the one who doesn’t emigrate is destroyed,” to which the Prophet (sallallāhu ‘alayhi wa sallam) replied, “O Fudayk, establish the Prayer, stay away from sin and then live in the land of your people wherever you wish.” (Ibn Hibbān, 4861)
    What are the key points or conditions then of living in a land like ours: to establish the prayer i.e. you must be able to perform all your prayers at any time without any problem. Secondly, that you must stay away from and protect yourself (and family) from as much sin as possible. If you are sinning yourself or having problems with prayer which are related to your location, then you must leave – it becomes a fardh al-‘ayn and that’s why the asl of Hijrah is obligatory, i.e. that one moves to a place where Islam can be established and the Deen can be practiced.

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

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

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

    “The real Muhājir is the one who leaves that which Allah has forbidden.”
    So we come back to the title of this piece: Hope or Hijrah?

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

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

    Again, I hate to say this because it is just so darn obvious, but it’s like telling someone, “if someone opens the door, tell them thank you!” I don’t wish to patronise but clearly there are Muslims who because of their confusion, aren’t sure where their loyalties lie. We have to remember that our loyalties lie to mankind itself. Don’t forget that the Prophet (sallallāhu ‘alayhi wa sallam) said:
    - “The best of people are those with the most excellent character.” [Tabarâni, Sahîh]
    - “The best of people are those that bring most benefit to the rest of mankind.” [Dâraqutni, Hasan]
    - “The best of people are those who are best in fulfilling [rights].” [Ibn Mâjah, Sahîh]
    We have to get active in our communities, our charities, our local councils, our schools, our PTAs, our hospices, our neighbourhood watch schemes and anything and everything else that helps the Community. This is an absolute given in Islam requiring no further evidences but you know of course that the Prophet (sallallāhu ‘alayhi wa sallam) praised such work, so even if it is little, just do your bit because as the Prophet (sallallāhu ‘alayhi wa sallam) said:
    - “The most beloved of deeds according to Allah are the continuous ones, even if they are little.” [Agreed upon]
    And we take this identity and struggle to maintain it and perform and do civic good, not because the deviants of x and y foundation want us to, but because Orthodox Islam and the Scholars of Ahl’l-Sunnah have demanded it from that mighty, blessed and honoured group called Muslims.

    And Allah knows best.

    Source

    Last edited by Uthman; 08-09-2009 at 07:18 PM.
    Muslims in Britain: Hope or Hijrah?


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    Re: Muslims in Britain: Hope or Hijrah?

    a very good article bro, some notes though:

    1."- Other than in this extreme situation (where one cannot pray, dress modestly and worship etc)"

    I believe prayer, dress and worship are not the only things a muslim has to preserve, there is an 'etc' in the end but it seems only the personal aspects of the religion are called to attention here, as if the muslim community itself and it's rights as a collective are not important.

    "What are the key points or conditions then of living in a land like ours: to establish the prayer i.e. you must be able to perform all your prayers at any time without any problem." prayer is IMO better to be taken as the ability to practice the religion-openly?- rather than just prayer.

    2." to disobey him would be sinful according to the majority." not. to disobey God is a sin, politics is not God, and the position of 'khalifah' is not ordained by Islam in the first place.

    ie. you can have a different opinion than your political leaders', I fail to see the connection to sin here. if you consider staying a better decision than leaving it's entirely up to you, rather calculations of benefit and loss should be the decider.

    3. words like " our deeni identity" might be confusing to brothers-and sisters- who don't speak Arabic or Urdu/hindi etc, but given his status of Ustadh ,,

    but it's a step forward, a leap forward actually judging from the articles I read before actually. good work, well written overall.
    Last edited by alcurad; 08-09-2009 at 08:01 PM.
    Muslims in Britain: Hope or Hijrah?

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    Re: Muslims in Britain: Hope or Hijrah?



    format_quote Originally Posted by alcurad View Post
    3. words like " our deeni identity" might be confusing to brothers-and sisters- who don't speak Arabic or Urdu/hindi etc, but given his status of Ustadh ,,
    I agree with you but that's just the way this particular Sheikh rolls. Check out his excellent explanation of Imaam al-Bukhaaree's monumental Al Adab Al Mufrad here. One of the best series I have ever listened to.

    format_quote Originally Posted by alcurad View Post
    but it's a step forward, a leap forward actually judging from the articles I read before actually. good work, well written overall.
    Agreed, it is a step forward.

    I'm not really in a position to comment on your other points. And Allah, the glorified and exalted, knows best.
    Last edited by Uthman; 08-10-2009 at 06:58 AM.
    Muslims in Britain: Hope or Hijrah?


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    Re: Muslims in Britain: Hope or Hijrah?

    If anyone reading the article doesn't understand some of the Arabic terminology, please ask!
    Muslims in Britain: Hope or Hijrah?


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    Re: Muslims in Britain: Hope or Hijrah?

    I know I am going to be accused of being cynical but it reads to me like another example of someone wanting an outcome and selecting just certain verses and certain duplicitous interpretations to support the outcome he wants.

    And again it’s another example of the contradiction I have found here where Muslims insist on adhering to the letter of the text for some things but on other things that they don’t want to follow they take a more liberal interpretation. I recall on post in another thread on either handshaking or hijab where the poster said something to the effect that if you are unsure its best to adhere to the literal words just to on the safe side. On this question, there is lots of text and lots of scholarly interpretation saying that Muslims should not live in non Muslim lands and that they must make hijrah. In fact there are Muslims that say that the sin is greater because you are living in a country currently fighting a war with Muslims.

    If brother Dawuduk were here or could find himself a working computer somewhere in the Swat valley he would tell you the same thing.
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    Re: Muslims in Britain: Hope or Hijrah?

    you artice is so good and i think that many of muslim in Europ make bad idea about Islam
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    Re: Muslims in Britain: Hope or Hijrah?

    Greetings Thinker
    format_quote Originally Posted by Thinker View Post
    I know I am going to be accused of being cynical but it reads to me like another example of someone wanting an outcome and selecting just certain verses and certain duplicitous interpretations to support the outcome he wants.
    Rather than accuse you of being cynical, I will treat you as if you know what you're talking about. To that end, please present to us:

    - The verses of the Qur'an that he deliberately neglected to mention and their correct interpretation.
    - The correct interpretation of the verses that he did mention.

    In both instances, please explain why the interpretation you present is the correct one.
    format_quote Originally Posted by Thinker View Post
    And again it’s another example of the contradiction I have found here where Muslims insist on adhering to the letter of the text for some things but on other things that they don’t want to follow they take a more liberal interpretation.
    Do you believe that I display this contradiction? Or is it the author of this article? Perhaps both?

    If it is neither, then I don't see how what you said is relevant here.
    format_quote Originally Posted by Thinker View Post
    I recall on post in another thread on either handshaking or hijab where the poster said something to the effect that if you are unsure its best to adhere to the literal words just to on the safe side.
    Did this poster provide any scriptural or scholarly evidence to support this claim?
    format_quote Originally Posted by Thinker View Post
    On this question, there is lots of text and lots of scholarly interpretation saying that Muslims should not live in non Muslim lands and that they must make hijrah.
    That may be true. In any case, please present the information which led you to make this claim.
    format_quote Originally Posted by Thinker View Post
    In fact there are Muslims that say that the sin is greater because you are living in a country currently fighting a war with Muslims.
    I could accept that if it was backed up by correctly interpeted scriptural evidence and/or reasoning of an orthodox scholar of Islam. Is that the case, as far as your knowledge goes?
    format_quote Originally Posted by Thinker View Post
    If brother Dawuduk were here or could find himself a working computer somewhere in the Swat valley he would tell you the same thing.
    Brother Dawud UK has views representing a fringe opinion which are far removed from those of the mainstream orthodoxy.

    Regards
    Last edited by Uthman; 08-10-2009 at 07:55 PM.
    Muslims in Britain: Hope or Hijrah?


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    Re: Muslims in Britain: Hope or Hijrah?

    format_quote Originally Posted by Uthmān View Post
    Greetings Thinker Rather than accuse you of being cynical, I will treat you as if you know what you're talking about. To that end, please present to us:
    I don’t want to trade verses with you Uthman, you know you have my respect and I know you know more about Islamic teachings than I do.

    I read and I research and I form views. I am totally unencumbered by any history or loyalties that might bias me. All that said, I am human and consequently flawed.

    This is what I see. Muhammad dictated verses which were complied into the Qu’ran. Many, many of those verses talk about war and the enemy, defining the enemy as non-Muslims. The world is divided into Muslim land and the land of the kafir. There seems to considerable focus ensuring that Muslims did not get too close to kafir and hypocrites including living amongst them. Muslims are even ordered to dress differently even down to the shape of their beards. I can understand that, at that time and in those circumstances there was good reasons for it. Now here comes the problems, you believe these verses are the word of God, his commands on how you live your life, some (you might argue all) muslims believe that they must strive towards living their life to the letter of these words and copying as closely as possible the words and deeds of Muhammad. I suggest that the is far more emphasis in the Qu’ran and in the words and actions of Muhammad on not living amongst the kafir than there are (for example) on wearing a hijab or not shaking hands but Muslims members of this forum living amongst the kafir choose to ignore the overwhelming text and advice from scholars (http://www.islam-qa.com/en/ref/14235 ) on not living in a kafir country by clinging onto the interpretation of those with a vested interest who suggest, on slim evidence, that it’s OK to live in the west as long as you can pursue your religious beliefs. I have been surprised at the surprise shown on this forum by Muslims living in Muslim countries at how Muslims in the UK are even more muslim than they are and I have concluded that is because the UK Muslims believe/hope that if harder and adhere more strictly to the obscure things like hand-shaking it will somehow make up for them not adhering the thing like hijrah; to me this is hypocrisy.

    All that said I applaud the authors motifs and his closing paragraphs.

    Best wishes
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    Re: Muslims in Britain: Hope or Hijrah?

    Thinker,

    In response to that fatwa you quoted, we are able to stay in a non-Muslim land as long as we are giving da'wah. Anyone who remains here and has the ability to go back and is not giving da'wah to people should not be here. That is the opinion of most scholars, and it makes a lot of sense. Why else should we be here, except to spread the message of Islam to those who have not heard it?

    Now, the exception lies for those who cannot leave the country, then they're allowed to stay even if they're not giving da'wah. I suppose this occurs for a number of reasons; financially, politically, ethnically, etc. It can be very difficult to move (especially a whole family) to a foreign land, although for a Muslim it should in theory be easier to adjust to the culture and traditions in a Muslim country than if a non-Muslim were to move to a vastly different country.

    That being said, we have an obligation to give da'wah here. Note that I am speaking from the perspective of someone born here, not someone who migrated here from overseas. The fatwa you quoted relates to the latter position.
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    Re: Muslims in Britain: Hope or Hijrah?

    “Verily, as for those whom the angels take while they are wronging themselves, they say, ‘In what condition were you?’ They reply, ‘We were weak and oppressed in the Earth.’
    I personally do not think that this Qur'aan verse can be used for the Muslims living in Britain as they are allowed to do everything and anything that their religion orders them to do, by the government.
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    Re: Muslims in Britain: Hope or Hijrah?

    format_quote Originally Posted by T.I.A View Post
    I personally do not think that this Qur'aan verse can be used for the Muslims living in Britain as they are allowed to do everything and anything that their religion orders them to do, by the government.
    Depends upon how you define/interpret 'weak' “We were weak and oppressed on the earth,” the verse later says “Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. These are they whom Allaah is likely to forgive them.” It doesn’t say and those that are there to spread the word of Islam or those who are able to practice their religion. If God had given those groups exemption then surely he would have stated it in the verse along with those who are (physically) too weak.
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    Re: Muslims in Britain: Hope or Hijrah?

    We should avoid trying to make our own interpretations of verses in the Qur'an without the correct and holistic knowledge. This is from another post on this forum:
    The classical Sunni scholar Imam As-Suyuti cites in his monumental book on the sciences of the Qur’an al-Itqan fi Ulum al-Qur’an fifteen or so characteristics of the Mufassir. Scholars affirm that any tafsir (commentary), which disregards these principles, must be scrutinized with great concern and caution, if not completely rejected. Below are some important conditions:

    1- Proper intention and sound creed.
    2- Knowledge of the Arabic Language; this requires one to master Grammar [nahu], Morphology [sarf], word etymology [ishtiqaq], Arabic rhetoric [balagha], Poetry amongst other things.
    3- Knowledge of the various modes of Qira’ats [recitations].
    4- Knowledge of the Principles of Fiqh [Usul al-Fiqh] and Fiqh.
    5- Knowledge of the Asbab an Nuzul [reasons for revelation] and its related topics.
    6- Knowledge of the Nasikh and Mansukh.
    7- Knowledge of Hadith especially those pertaining the explicit commentary made by the Prophet (pbuh).
    8- Knowledge of the makki, madani, muhkam, mutashabih and the various types of ‘Ijaz of the Qur’an.
    9- Referring to the reports of the Companions of the Prophet.
    10- Considering the reports of the successors of the Companions.
    11- Consulting the opinions of eminent scholars.
    12- Following the proper methodology of exegesis of the Qur’an.
    Muslims in Britain: Hope or Hijrah?


    "I spent thirty years learning manners, and I spent twenty years learning knowledge."

    ~ 'Abdullāh bin al-Mubārak (rahimahullah)
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