MGTOW on an international and national stage as seen by the Honorable Elijah Muhammad

“We know we have to enter politics somewhere, but we don’t want the kind of politics which the whiteman has set up for you. We don’t want to follow that way. I am now looking at an example of clean politics from the nation of Asia and portion of Africa. This type of politics will make you a better man. They don’t have robbery and deceitful politics which you are born under, here in America’s way of politics. We don’t what no thieves in our nation. As it is written, Jesus said, and I say the same, ‘all before me were thieves and robbers.’ Jesus could not have said that, because that would have meant that all prophets before him were thieves and robbers, but I can say it absolutely and prove it.

We don’t want to build a nation on the basis of who can rob the other the quickest and get the most. We want to build up a nation with a clean heart and hands, to deal with the their people in the way of justice and righteous. We do t want any robbers. We can’t use a robber; especially after being robbed to death by our enemy, the slave master’s children.

We want to build a world for the black man. The white world is moving off the scene. If you don’t know it, I’ll show it to you. You’ve got to do something for yourself or else. I’m not saying this just to be talking, I’m talking to hear from you. We’ve got to do something for self. I have the key to doing for self. If you will come get yours, I will have it.

At the present time, as you probably know, many countries are, for the first time, uniting themselves. Here we are, the poor forgotten people in Americs, singing old glory to Allah, glory to the Lord, glory to Jesus and doing nothing about making that glory. Make your glory for yourself. Stop laying around the other fellow’s gate, begging him to make you a glorious place.”- The Honorable Elijah Muhammad

(Source: The Theology of Time: Secret of time, p.294)

The Honorable Elijah Muhammad explains MGTOW in a different way

“We cannot step through the earth, not by any means. The earth is approximately 8,000 miles in diameter, through it. Our legs don’t measure that. I’m only asking you not to be proud. We can’t reach the top of the mountains and we can’t step through the Earth, so why shouldn’t we be on the level of the earth? This is what has ruined the black man in North America, he’s taking steps after his slave master, wanting to be proud and act like a big boy. You cannot be a big boy, you were with him. He has the world and you have nothing.

We have men of all types and these men want to know if whether or not we have something above what they have or something equal, on which we can listen to each other. We don’t believe in criticism, because we all came from slave-parents. If we want to criticize each other, we have to go back and get a hold of the devil slave-master and see how many of us he raise higher than the other.

I love common language, I love to be equal with you. I don’t like raising myself above you just because I believe I know more than you-no. We don’t do that. I may have insulted you when I said what I said, but I am a man taught by God, lived with God for three years and a half and he taught me His wisdom. I know you didn’t hear all of this as I did. I know you did not see all of this which took place forty years ago, which I’m teaching you about today. I want to let you know that I am not proud over you, in the way that we say the enemies’ proudness comes to us. I’m not that kind of man. I am a little old man that just loves to talk with you and loves to see you in a better condition than you’re in. I love to make you acquainted with my God and your God with you. This is the kind of little fellow you see standing here. He doesn’t like showing off by any means.” –  The Honorable Elijah Muhammad

(Source: The Theology of Time: Secret of Time, p.138)

What does ‘Enjoyning good and Forbidding evil’ mean?

     What is Ma’ruf (Right) and Munkar (Wrong)?

     Carrying out the punishments prescribed by Allah on whoever transgresses the bounds of the Shari’a is a part of prohibiting wrong. It is obligatory upon those in authority (Uluu-ul-amr) i.e. the scholars from each group or nation, and their amirs, and their elders, to stand over the general population enjoining good and prohibiting wrong, thus ordering them with all that which Allah and His Prophet have enjoined. For example, the rulings of Islamic Law (Shari’a) e.g. the five prayers in their proper time periods, obligatory alms, obligatory fasting, and pilgrimage to makka. Also, belief in Allah, His angels, His revealed books, His prophets, and the Judgement Day, belief in the pre-destination of all things the good and the bad, and the concept of ihsaan (the higest level of iman or faith) which means to worship Allah as if you see Him for, verily, even if you do not see Him, He always sees you. Moreover, the good (ma’ruf) includes everything both internal and external which has been enjoined by Allah and His Prophet. These include: absolute sincerity to Allah (ikhlaas), dependance on Allah (tawakkal), that Allah and His Prophet be more beloved to the believer than anyone else, hope for Allah’s mercy and fear of His punishment, patience with the decree of Allah and complete surrender to His order, truthfulness of speech, fulfilling of obligations, returning trusts to their owners, good behavior towards parents, maintaining of family ties, cooperation in all acts of righteousness and good, benevolence and generosity towards one’s neighbors, orphans, poor people, stranded travellers, companions, spouses, and servants, justice and fairness in speech and actions, calling people to good character, and acts of forebearance such as establishing relations with those who cut you off, giving those who deny you, and forgiving those who oppress you. Enjoining people to be close together and cooperative, and forbidding them differing and dividing themselves is also a part of enjoining what is right.

As for the bad (munkar) which Allah and His Prophet have forbidden, its ultimate and worst form is te association of partners with Allah. Associationism means to pray to someone or something else along with Allah. This partner could be the sun, the moon, stars or planets, an angel, one of the prophets, a righteous man or saint, one of the jinn, images or graves of any of these, or anything else which is called to other than Allah the Exalted. Associationism is also to seek aid or succor from any of the above, or to prostrate to them. All of this and anything like it is the associationism (shirk) forbidden by Allah on the tongues of all his prophets.

Everything which Allah has forbidden is also part of the minkar such as unjustified killing, taking people’s property by unlawful means, taking of property by force or intimidation, interest, or gambling, all types of sales or contracts which the Prophet has prohibited, breaking of family ties, cruelty to parents, cheating in weights and measures, and any form of transgression on the rights of others. Also in this category are all innovated acts of ‘worship’ which Allah and His prophet have not ordained or sanctioned. ”

(Source:  https://kalamullah.com/Books/Enjoining%20Right%20and%20forbidding%20wrong.pdf )

Death and Dying: An Islamic Perspective

” All thanks are due to Allah, Who said:

‘Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children.’ (57:20)

And may Allah’s peace and blessings be on the most honorable Prophet and Messenger, Muhammad (pbuh)

It is a fact that materialism, which has taken over the lives of so many people, played a major role in turning mankind away from thinking about their final destination and imminent end. Consequently, their religious resolve and strength have succubmbed to various weaknesses and shortcomings, and ignoring the rights of Allah the Exalted and Ever-High, has become rampant. ” (Pg.7)


” We see the door to death wide open and the number of graves increase. This is death, everyday it touches us somehow and warns us every moment. Did we ask ourselves about our next life, knowing that:

‘Death is a door through which all must pass, I wonder what type of dwelling this door is leading to? If you work in Allah’s Pleasure, then your dwelling will be the Garden of Eternity, but if you fall into shortcomings, then it will be the Fire.'(Poetry)

If you remember and your heart becomes afraid, then your heart will be headed towards righteousness and success, just as Ad-Daqqaq asserted:

‘He who often remembers death will be endowed with three qualities: repenting soon afterwards, having a contentful heart and being active preforming acts of worship. He who forgets death will earn, as way of recompense, three characteristics: delaying repentance, discontent with sufficient provisions and being lazy performing the acts of worship.’

We only rememebr death when it strikes and its affliction comes, and if we are reminded that someone has died, we might rememeber death then, as if it is the path of that person alone. Therefore, we grieve for losing the dead, but we do not realize what will befall us tomorrow or the day after tomorrow.

However, those who think about the reprecussions of life will become aware, and those who are certain that the path is long, will prepare for the journey.

Dear Reader!

It is a right on he whose demise will be by death, whose bed will be sand and who will have worms as companions, Munkar and Nakir as associates, the grave as residence, the belly of the earth as dwelling, the Day of Resurrection as the appointed Meeting time and Paradise or Hell as destination, to only think about death and remember it often. He ought to prepart for death, indulge in its affairs, long for its coming and seek its path. He ought to consider himself among the dead and see himself among the residents of the graves. Certainly, all that shall come to pass is near, while what will not come is far away. Moreover, perparing for a thing is only made easy by the heart often remembering it, and this only occurs by listening to ways and means that remind of it and contemplating about whatever alerts us to its imminence. ” (Pg.21-22)

 

(Source: https://kalamullah.com/Books/silent-moments.pdf )

 

‘Freedom’ by Dr. Ayman al-Zawahiri

” The freedom that we want is not the freedom of lowly rascal America. It is not the freedom of the usurious banks and the giant companies and the misleading Mass Media Organizations. It is not the freedom to ruin others fot the sake of one’s own material interests. It is not the freedom of AIDS and the industry of atrocities and same-sex marriage. It is not the freedom of gambling and wine and the breakdown of the family, and the freedom for women to be used as a commodity for bringing in customers and signing deals, and attacking passengers, and selling goods. It is not the freedom of two-faces principles and the division of the people into looters and looted. It is not the freedom of Hiroshima and Nagasaki.

It is not the freedom trading torture systems, and of supporting the system used to defeat and suppress others at the hands of America’s friends. It is not the freedom of Israel in the extermination of the Muslims and the destruction of the Al Aqsa Mosque and the Judaization of Palestine.

It is not the freedom of Guantanamo and Abu Ghareb. It is not the freedom of the bombing of Al Sagadi, with seven ton bombs and cluster bombs, and dropping leaflets and depleted uranium, and destroying villages of Afghanistan and Iraq. It is not the blood suckers or the freedom that comes from the monopoly of weapons of mass destruction, and prohibiting others from developing them. It is not the freedom of decision of those in the monopoly of the International Community, where four of the five senior members of Crusaders.

Our freedom is the freedom of unity and manners and chastity and fairness and justice.

And therefore, any reform that seeks that freedom depends on three things:

– Rule of the Qu’ran

– Liberation of the homelands

– Liberation of the people

They will be come about except through jihad, and struggle, and more struggle, and martyrdom. They will not come about unless we eject the enemies from our homes, and seize our rights with the power of jihad. The enemies will not leave our homes if we show kindness of ask them.

And in this greatest battle the role of our young men has become clear taking into consideration that their leadership in battle has spoiled- thank God- the plans of the Crusaders and the Jews in Afghanistan and Iraq and Palestine and Chechnya.

The Muslim young men must spread this battle against the Jews and the Crusaders as far as possible on the earth, and they must threaten their interests everywhere, and not allow them rest or stability.

In this, the greatest battle, the role of money is confirmed as the nerve center of the war, and as its fuel. ”

(Source: His Own Words; The Writings of Dr. Ayman al-Zawahiri, Pg.240-242)

Why is Israel there? By Dr. Ayman al-Zawahiri

” The establishment of Israel has been a western objective for over two centuries. The Israeli presence in the region was considered a basic guarantee for serving the western interests. Israel separates between Egypt and Syria, the two regions that for two centuries served as a wall of steadfastness against the Crusades and the Tatar conquests and that continue to this day to constitute a considerable human weight in the heart of the Islamic world

Let us remember Napoleon Bonaparte’s statement to the Jews following his invasion of Egypt and his failure to conquer Akko in 1799. Remember Bonaparte’s call to the Jews, whom he referred to as the ‘legitimate heirs to Palestine.’ Bonaparte’s message to the Muslims and his flirtation with Islam was a brazen act of deception while his call to the Jews was a different case.

Anwar al-Mujahideen was not the first to sign a separate deal between Israel and the Arabs. Prince Faysal did that before him. The latter wanted to buy his kingdom from the British by selling Palestine to the Jews.

During the 1973 war, when the United States shipped weapons, ammunition, and tanks to Israel for 33 days, the goal was to compensate Israel for its war losses and to swiftly upgrade the combat capabilities. This is one of many examples about the US flagrant support for Israel, including the US pressure on Egypt to sign the Nuclear Nonproliferation Treaty at a time when Israel publicly declared that it will not sign the treaty because of its special circumstances. Despite this, the United States sympathizes with Israel and overlooks its actions. This means that the United States has deliberately left the nuclear weapons in the hands of Israel to threaten its Arab neighbors.

The western states tried for over two centuries to establish Israel. They considered its presence in the region a basic guarantee for serving the Western interests. Israel separates Egypt and Syria, the two major regions that for several years served as a wall of steadfastness against the Crusades and the Tartar conquests. Until this day they constitute a considerable human weight in the heart of the Islamic world.

As for France, it has tried since the end of the 18th Century to establish Israel. Here are some examples:

When Napoleon Bonaparte headed for Syria, following his invasion of Egypt, he failed to conquer Akko in 1799. As a result, he issued his famous call to the Jews everywhere. His statement was distributed in Palestine as well as simultaneously in France, Italy, the German provinces, and Spain. This indicates that the issue was far greater than a local incident that Bonaparte faced, having failed to conquer the walls of Jerusalem. The statement said:

From Napoleon Bonaparte, the Supreme Commander of the Armed Forces in the French Republic in Africa and Asia, to the legitimate heirs of Palestine:

O Israelis; O unique people; the forces of conquest and tyranny have failed to deprive you of your origin and national existence although they deprive you of the land of your ancestors.

The neutral and rational observes of people’s destiny, although they lacked the powers of prophets such as Isaiah and Joel, have realized the prophecies predicted by these prophets through their sublime faith; namely, that God’s slaves (the word Israel in Hebrew means the slave of God) will return to Zion and chant. They will be overwhelmed with joy when they restore their kingdom without fear. Rise forcefully, O those expelled in the wilderness. You are facing a fierce battle waged by your people, after the enemy had considered the land inherited from the forefathers a booty to be divided among them as they wish.”

(Source- His Own Words: The Writings of Dr. Ayman Al-Zawahiri, pg. 176-179)

A more somber selection

The following selection is from a book called Silent Moments: The Descriptions of Before & After Death Aspects, it details how the Salaf felt about and dealt with death and dying. It’s a good book and is really eye opening when compared to the materialist western world. We live in a society that focuses on the now, we live for our current pleasures, yet most young people are striving to chart a course to a future that is unknown to them.

The Salaf were keenly aware of the consequences for their actions, they strove to do better everyday, and were aware of how precious time really was. Their relationships with God were truly powerful things, it governed their being and shook them to their core. Both Christians and Muslims could learn something from their modesty and their piety towards other people, the Salaf were among the most respectful of others.

It’s like Abdullah Azzam said “Pay attention to your heart, beware of raising yourself above others, and beware of belittling others. How many of these people have given for the sake of this Religion- but have kept it secret between them and the Lord of the Worlds- from he whose statement is belittled and his appearance mocked, and he might even have given more for this Religion than an Earthful of people like you ever would?”

This is a link to the book: http://kalamullah.com/Books/silent-moments.pdf

-Andross


 

A man was asked when he was dying, “What is your condition,” and he replied, “The condition of he who is starting on a long journey without sufficient provision, entering a lonely grave without any company and going back to the Just King without a valid excuse.”

Also, when death approached Muhammad bin Al-Munkadir and he wept, he was asked why he wept. He replied, “By Allah! I do not weep because of sins I know that I have commited, but because I fear an act I commited thinking it is unsubstancial, while it was substantial with Allah.”

Futher, after ‘Umar was stabbed, Abdullah bin ‘Abbas, visted him and proclaimed, “Reveive the glad tidings, O Chief of the Faithful! You embraced Islam with the Messenger of Allah (Pbuh) at a time when people disbelieved, fought along with him when people betrayed him, he died while pleased with you, and no two men disagreed that you should become the caliph.” ‘Umar asked Ibn ‘Abbas to repet his words and ‘Umar then replied, “Verily, he whom you deceive is the deceived one! If I owned the earth’s fill of silver and gold, I would use it as ransom from the horror to come.”

‘Imran Al-Khayyat said, “We visited Ibrahim An-Nakha’i when he was ill and found him weeping. We asked, “Why are you weeping, Abu ‘Imran?” He said, “I am awaiting the Angel of Death, but I do not know if he will bring forth news of Paradise or the Fire.”

He has said the truth, for what comes after this life, except Pradise or the Fire? Have we thought about where we are headed to and which path we will be taking? Rather, prolonged hopes and unawareness have taken over us. We ask Allah to awaken our hearts from sleep and to fill them with Faith and sound comprehension.

Al-Mughirah bin Habib said, “We visited Malik bin Dinar during his illness before he died and saw him raising his head to heaven and saying, ‘O Allah, You know that I did not like staying in this life to satisfy my sexual organ or to fill my stomach.”

May Allah grant His Mercy to our Salaf, and indeed, there is a far difference between us and them. They loved to remain alive so that they could increase the acts of obedience and worship. Why do we wish to live longer?

Sulaiman At-Taimi said, “I visted one of my friends when he was dying and saw him in a bad shape, and that made me anxious. I asked him, ‘Why are you afraid like this, when you, all thanks are due to Allah, were on a righteous path?’ He said, ‘Why should I not feel afraid? Who deserves to be afraid more than I? By Allah! Even if forgiveness came to me from Allah, the Exalted, I would still feel ashamed from Him for what I have committed.”

May Allah help us when it is time to meet Him and make us among those who prepare for death and are ready for its agonies and stupor, just as our Salaf used to be.

When Muhammad bin Sirin felt the approaching of death, he wept and said in answer to why he wept, “I weep because of my inadequacy in past days and the fewness of my good actions that would bring me closer to the high Paradise and save me from the blazing Fire.”

Verily, death brings unease to people when it is mentioned, so much so that they wish people would cease talking about it. In comparison, ‘Umar bin Abdul-Aziz used to say, “If remembrance of death departed from my heart for an hour, my heart would be corrupted.”

Therefore, just like ‘Umar death should not be absent from our minds for even an hour. However, we do not have the patience to hear about death, even for an hour. Some people would even depart from the gathering where death is being mentioned, because unawareness has taken over their hearts, as well as, eagerness for this life and its short delights.

Let us think about what Caliph Harun Ar-Rashid said when he was choosing his own shroud and looking at it:

“My wealth has not availed me. My power (and arguments to defend myself) have gone from me!” (69:28,29)

When death approached Salma Al-Farisi he wept. He was asked why he wept and he replied, “I do not wept in grief for this life, but because the Messenger of Allah (Pbuh) has recommended that one of us should only collect what is sufficient as provision for a traveler.” After Salman died, what he left behind was counted and its value was of ten Dirhams only.

Where are we from these righteous people?

‘Umar bin Abdul-Aziz reminded us of our destination and of the time when we will depart from this life, saying, “Do you not see that every day, you are preparing a traveler to Allah, the Exalted and Ever-High, by day or by night? You then place them in a hole in the ground, where they will use dirt for pillows, leaving behind loved ones, wealth and power.”

Moreover, when death approached Ibn Al-Mubarak, he said to Nasr, his servant, “Place my head on the ground,” but Nasr wept. He asked him, “What makes you weep?” Nasr said, “I remembered the delight you enjoyed and here you die as a poor and a stranger.” Ibn Al-Mubarak said, “Do not say that. I begged Allah that I live the life of hapy ones and die the death of the poor.” He then ordered Nasr, “Recite Shahadah to me (La Ilaha Illallah) and do not repeat it unless I say something else.”

How can we feel safe, when Al-Faruq, ‘Umar said, “If I have the earth’s fill of gold and silver, I would ransom myself with it. How can I feel safe knowing the horror that is still to come and before knowing the true news (about my final destination)?” Also, after ‘Umar was stabbed, he asked his son to place his cheek on the ground and he did; ‘Umar wept until some mud stuck to his eyes. ‘Umar was weeping and saying, “Woe to me, and woe to my mother, if my Lord did not bestow His mercy on me.”

Futher, Umm Darda said that when a righteous man died, Abu Darda used to say, “Congratulations. I wish I was in your place.” When Umm Darda asked him about it, he said, “Do you not know that one starts the day while a believer and ends it while hypocrite, thus, being rid of his Faith while he is unaware? This is why I congratulate that dead man [for dying while righteous] more than I wish for him to stay alive to pray and fast.”

When Al-Kinani was dying, he was asked, “What type of actions were you doing?” He asked, “If I was not dying, I would not have told you. I stood at the door of my heart for forty years, and whenever any other than Allah passed by its door, I kept him away.”

How many times did we stop at the doors of our hearts so that we find out who went through them?

When Bilal was close to death, his wife said to him, “How said I am! he said, “Rather, how delighted I am! Tomorrow, I will meet the loved ones: Muhammad and his Companions.”

Also, this is the Faruq of this Ummah, ‘Umar, let us see how fearful of Allah he was. Abdullah bin Zubair said, “Ever since I became aware of my surroundings, no sadness struck us more than that which struck us when ‘Umar bin Al-Khattab was stabbed. He had led us in Zuhr, ‘Asr, Maghrib and ‘Isha prayers, as at east and delighted as anny of the people were. When it was time for Fajr prayer, a man led us in prayer and said Takbir in a different voice (not ‘Umar’s). It was Abdur-Rahman bin ‘Awf. When we finished the prayer, they said that the Leader of the Faithful (‘Umar) was stabbed. The people finished the prayer while ‘Umar was still bleeding and did not pray Fajr prayer yet. He was told “O Leader of the Faithful! The prayer, the Prayer.” He said, “Yes, by Allah! One has no share in Islam if he ignores the prayer.” He wanted to stand up, but his wound bled. He asked, “O People! Did this stab occur by your knowledge?” ‘Ali bin Abu Talib said, “No, by Allah! We do not know who was the attacker among the creation of Allah. We would sacrifice ourselves for you and our blood for your blood.” ‘Umar looked at Abdullah bin Abbas and said, “Go out to the people, ask them and tell me the truth.” Ibn ‘Abbas went out and came back declaring, “O Leader of the Faithful! Receive the glad tidings of paradise! By Allah, I never saw an eye that moves belonging to a male or a felame but weeping for you, all wishing the could sacrifice their fathers and mothers for you. The [Majoosi (fire-worshipper)] slave of Al-Mughirah bin Shu’bah has stabbed you and twelve other men, who are now bleeding, and Allah will decide about them whatever He decides.

Congratulations of Paradise, O Leader of the Faithful. ‘Umar said, “Deceive someone else with this talk, O Ibn ‘Abbas! Ibn Abbas said, “Why should I not say this when, by Allah, your embracing Islam brought us might, your migration was a triumph, your leadership was filled with justice and you were killed injustly.” ‘Umar said, “Would you testify to the same before Allah on the Day of Resurrection?” ‘Ali bin Abu Talib said, “Yes, O Leader of the Faithful! We will testify for you before Allah on the Day of Resurrection.” ‘Umar then looked at his son Abdullah and ordered him, “Place my cheek on the ground, my son!” Abdullah said later, “I did not oblig him thinking that he was unaware of what he was saying.” So again ‘Umar ordered Abdullah, “My son! Place my cheek on the ground!” Abdullah bin Umar did not do it, and ‘Umar ordered him for a third time, “Place my cheek on the ground, may you have no mother!” Abdullah knew then that ‘Umar was aware of what he was saying and placed his cheek on the ground, until he saw the hairs on his beared between the sand on the ground. ‘Umar wept until the mud stuck to his eyes and said ‘Woe to Umar and to the mother of ‘Umar, if Allah does not pardon him.'”

In addition, Abdul-Aziz bin Abu Rawwad said, “I entered on Al-Mughirah bin Hakeem during the illness that preceded his death and said to him, ‘Advise me.’ He said, ‘Work for this end.'”

As for us, did we work for this end? Did we work for the Day of Horror?

Sayyid Qutb and what a Muslims nationality is

Sayyid Qutb is a man who isn’t really known about unless you’ve looked into the roots of modern Islamic thought, he could be called one of the founders of the modern Islamic revival movement. He was a fairly well known Egyptian scholar who was later executed by the government of President Gamal Abdel Nasser for crimes against the state.

It should be noted that we see both Sayyid Qutb and President Nasser as interesting figures in world history, they both deserve a platform from which to speak. 14:11 will reprint some of both of their writings, there is value in both.

His most famous book is called Milestones and it provides a fairly compelling argument for what the Islamic identity is, in his mind it was the answer to both the failures of liberal democracy and Marxist communism.

“Democracy in the West has become infertile to such an extent that it is borrowing from the systems of the Eastern bloc, especially in the economic system, under socialism.” (Milestones, 3)

“The leadership of mankind by Western man is now on the decline, not because Western culture has become poor materially or because its economic and military power has become weak. The period of the Western system has come to an end primarily because it is deprived of those lifegiving values which enabled it to be the leader of mankind.” (Milestones, 3)

The idea of leading society through religion has always been seen as a third way between both communism and capitalism, many European thinkers have argued for a kind of Christian society along the same lines, we can see this from the Middle Ages right up to the beginnings of World War 2.

Below is a chapter from his book Milestones, we hope you find it enlightening.

  • Andross

A Muslim’s Nationality and Belief

The day Islam gave a new concept of values and standards to mankind and showed the way to learn these values and standards, it also provided it with a new concept of human relationships. Islam came to return man to his Sustainer and to make His guidance the only source from which values and standards ate to be obtained, as He is the Provider and Originator. All relationships ought to be based through Him, as we came into being through His will and shall return to him.

Islam came to establish only one relationship which binds men together in the sight of God, and if this relationship is firmly established, then all other relationships based on blood or other considerations become eliminated.

“You will not find the people who believe in God and the Hereafter taking allies the enemies of God and His prophet, whether they be their fathers or sons or brothers of fellow tribesmen.” (58-22)

In the world there is only one party of God; all others are parties of Satan and rebellion.

“Those who believe fight in the cause of God, and those who disbelieve fight in the cause of rebellion. Then fight the allies of Satan; indeed, Satan’s strategy is weak.” (3:78)

There is only one way to reach God; all other ways do not lead to Him.

“This is my straight path. Then follow it, and do not follow other ways which will scatter you from His path.” (6:153)

For human life, there is only one true system, and that is Islam; all other systems are Jahilliyyah.

“Do they want a judgment of the Days of Ignorance? Yet who is better in judgment than God, for a people having sure faith?” (5:50)

There is only one law which ought to be followed, and that is the Shari’ah from God; anything else is mere emotionalism and impulsiveness.

“We have set you on a way ordained (by God); then follow it, and do not follow the desires of those who have no knowledge” (45:18)

The truth is one and indivisible; anything different from it is error.

“Is anything left besides error, beyond the truth? Then to which do you go?” (10:32)

There is only one place on earth which can be called the home of Islam (Dar-ul-Islam), and it is that place where the Islamic state is established and the Shari’ah is the authority and God’s limits are observed, and where all the Muslims administer the affairs of the state with mutual consultation. The rest of the world is the home of hostility (Dar-ul-Harb). A Muslim can have only two possible relations with Dar-ul-Harb: peace with a contractual agreement, or war. A country with which there is a treaty will not be considered the home of Islam.

“Those who believed, and migrated, and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other. As to those who believed but did not emigrate, you have no responsibility for their protection until they emigrate; but if they ask your help in religion, it is your duty to help them, except against a people between whom and you there is a treaty; and God sees whatever you do. Those who disbelieve are the allies of each other. If you do not do this, there will be oppression in the earth and a great disturbance. Those who believe, and migrate, and fight in the cause of God, and those who give them refuge and help them, are in truth Believers. For them is forgiveness and generous provision. And those who accept Faith afterwards and migrate and strive along with you, they are of you.” (8:72-75)

Islam came with this total guidance and decisive teaching. It came to elevate man above, and release him from, the bonds of the earth and soil, the bonds of flesh and blood-which are also the bonds of the earth and soil. A Muslim has no country except that part of the earth where the Shari’ah of God is established and human relationships are based on the foundation of relationship with God; a Muslim has no nationality except his belief, which makes him a member of the Muslim community in Dar-ul-Islam; a Muslim has no relatives except those who share the belief in God, and thus a bond is established between him and other Believers through their relationship with God

A Muslim has no relationship with his mother, father, brother, wife and other family members except through their relationship with the Creator, and then they are also joined through blood.

“O mankind, remain conscious of your Sustainer, Who created you from one soul and created from its mate, and from the two of them scattered a great many men and women. Remain conscious of God, from Whose authority you make demands, and reverence the wombs (from which you were born). (4:1)

However, divine relationship does not prohibit a Muslim from treating his parents with kindness and consideration in spite of differences of belief, as long as they do not join the front lines of the enemies of Islam. However, if they openly declare their alliance with the enemies of Islam, then all the fillal relationships of a Muslim are cut off and he is not bound to be kind and considerate to them. Abdullah, son of Abdullah bin Ubayy, has presented us with a bright example in this subject.

Ibn Jarir, on the authority of Ibn Ziad, has reported that the Prophet called Abdullah, son of Abdullah bin Ubayy, and said “Do you know what your father said?” Abdullah asked. “May my parents be a ransom for you; what did my father say?” The prophet replied, “He said, ‘If we return to Medina (from the battle), the one with honor will throw out the one who is despised.” Abdullah then said, “O Messenger of God, by God, he told the truth. You are the one with honor and he is the one who is despised. O Messenger of God, the people of Medina know that before you came to Medina, no one was more obedient to his father than I was. But now, if it is the pleasure of God and his Prophet that I cut off his head, then I shall do so.” The Prophet replied, “No”. When the Muslims returned to Medina, Abdullah stood in front of the gate with his sword drawn over his father’s head, telling him, “Did you say that if we return to Media then the one with honor will throw out the one who is despised? By God, now you will know whether you have honor, or God’s Messenger! By God, until God and his Messenger give permission, you cannot enter Medina, nor will you have refuge from me!” Ibn Ubayy cried aloud and said twice, “People of Khazraj, see how my son is preventing me from entering my home!” But his son Abdullah kept repeating that unless the Prophet gave permission he would not let him enter Medina. Hearing this noise, some people gather around and started pleading with Abdullah, but he stood his ground. Some people went to the Prophet and reported this incident. He told them, “Tell Abdullah to let his father enter”. When Abdullah got this message, he then told his father, “Since the Prophet had given permission, you can enter now.”

When the relationship of the belief is established, whether there by any relationship of blood or not, the Believers become like brothers. God Most High says, “Indeed, the Believers are brothers,” which is a limitation as well as a prescription. He also says:

“Those who believed, and migrated, and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other.” (8:72)

The protection which is referred to in this verse is not limited to a single generation but encompasses future generations as well, thus linking the future generations with the past generation in a sacred and eternal bond of love, loyalty and kindness.

“Those who lived (in Medina) before the Emigrants and believed, love the Emigrants and do not find in their hearts any grudge when thou givest them something, but give them preference over themselves, even though they may be poor. Indeed, the ones who restrain themselves from greed achieve prosperity. Those who came after them (the Emigrants) say; ‘Our Lord! Forgive us and our brothers who entered the Faith before us, and leave not in our hearts and grievance against those who believe. Our Lord! You are indeed Most Kind, Most Merciful.” (59:9-10)

God Most High has related the stories of earlier Prophets in the Qur’an as an example for the believers. In various periods the Prophets of God lightened the flame of faith and guided the Believers.

“And Noah called upon his Lord and said ‘O my Lord, surely my son is of my family, and Your promise is true, and You are the Justest off Judges’. He said, “O Noah, he is not of your family, as his conduct is unrighteous; so do not ask of me that which you have no knowledge. I give you the counsel not to act like the ignorant.’ Noah said ‘O, my Lord, I seek refuge with You lest I ask You for thaat of which I have no knowledge, and unless You forgive me and have mercy on me, I shall be lost”. (11:45-47)

“And when Abraham said, ‘My Lord! Make this a city of peace and feed its people with fruits, such of them as believe in God and the Last Day’. He said, ‘And those who reject faith, I will grant them their pleasure for a while, but will eventually drive them to the chastisement of the Fire. What an evil destination!”(2:126)

When the Prophet Abraham saw his father and his people persistent in their error, he turned away from them and said “I leave you and those upon whom you call besides God. I will only call upon my Sustainer, and hope that my Lord will not disappoint me.” (19:48)

In relating the story of Abraham and his people, God has highlighted those aspects which are to be an example for the believers.

“Indeed, Abraham and his companions are an example for you, when they told their people, ‘ We have nothing to do with you and whatever you worship besides God. We reject them; and now there is perpetual enmity and anger between you and us unless you believe in One God.” (60:4)

When those young and courageous friends who are known as the Companions of the Cave saw this same rejection among their family and tribe, they left them all, migrated from their country, and ran towards their Sustainer so that they could live as His servants.

“They were youths who believed in their Lord, and We advanced them in guidance. We gave strength to hearts, so that they stood up and said ‘Our Lord is the Lord of the heavens and the earth. We shall not call upon any god apart form Him. If we did, we should indeed have said an awful thing. These people have taken for worship other gods other than Him. Why do they not bring a clear proof for what they do? Who can be more wrong than such as invert a falsehood against God? So, when you turn away from them and the things they worship other than God, take refuge in the cave. Your Lord will shower mercies on you and will provide ease and comfort for you affairs”! (18:13-16)

The wife of Noah and the wife of Lot were separated from their husbands only because their beliefs were different.

“God gives as an example for the unbelievers the wife of Noah and the wife of Lot. They were marreid to two of Our righteous servants; but they were false to their husbands, and they profited nothing before God on their account, but were told ‘Enter you both into the fire along with those who enter it.” (66:10)

Then there is another kind of example in the wife of Pharaoh. “And God gives as an example to those who believe the wife of Pharaoh. Behold, she said, ‘My Lord, build for me in nearness to You a mansion in heaven, and save me from Pharaoh and his doings, and save me from those who do wrong.” (66:11)

The Qur’an also describes examples of different kinds of relationships. In the story of Noah we have an example of the paternal relationship; in the story of Abraham, an example of the son and of the country; in the story of the Companions of the Cave a comprehensive example of relatives, tribe and home country. In the stories of Noah, Lot and Pharaoh there is an example of marital relationships.

After a description of the lives of the great Prophets and their relationships, we now turn to the Middle Community, that is, that of the early Muslims. We find similar examples and experiences in this community in great numbers. This community followed the Divine path which God has chosen for the Believers. When the relationship of common belief was broken- in other words, when the very first relationship joining one man with another was broken,- then persons of the same family or tribe were divided into different groups God Most High says in praise of the Believers:

“You will not find any people who believe in God and the Last Day loving those who fight God and His Messenger, even though they be their fathers, or their sons, or their brothers, or their kindred. These are the people on whose hearts God has imprinted faith and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which rivers flow, to dwell therin. God will be well-pleased with them and they with Him. They are the party of God; truly the party of God will prosper.” (58:22)

We see that the blood relationships between Muhammad- peace be on him- and his uncle Abu Lahab and his cousin Abu Jahl were broken, and that the Emigrants from Mecca were fighting against their families and relatives and were in the front lines of Badr, while on the other hand their relations with the Helpers of Medina became strengthened on the basis of a common faith. They became like brothers, even more than blood relatives. This relationship established a new brotherhood of Muslims in which were included Arabs and non-Arabs. Suhaib from Rome and Bilal from Abyssinia and Selman from Persia were all brothers. There was no tribal partisanship among them. The pride of lineage was ended, the voice of nationalism was silenced, and the Messenger of God addressed them: “Get rid of these partisanships; these are foul things”, and “He is not one of us who calls toward partisanship, who fights for partisanship, and who dies for partisanship.”

Thus this partisanship- the partisanship of lineage- ended and this slogan- the slogan of race- died; and this pride- the pride of nationality- vanished; and man’s spirit soared to higher horizons, freed from the bondage of flesh and blood and the pride of soil and country. From that day, Muslim’s country has not been a piece of land, but the homeland of Islam (Dar-ul-Islam)- the homeland where faith rules and the Shari’ah of God holds sway, the homeland in which he took refuge and which he defended, and in trying to extend it, he become martyred. This Islamic homeland is a refuge for any who accepts the Islamic Shari’ah to be the law of the state, as is the case with the Dhimmies. But any place where the Islamic Shari’ah is not enforced and where Islam is not dominant becomes the home of hostility (Dar-ul-Harb) for both the Muslim and the Dhimmi. A Muslim will remain prepared to fight against it, whether it be his birthplace of a place where his relatives reside or where his property or any other material interests are located.

And thus Muhammad- Peace be on him- fought against the city or Mecca, although it was his birthplace, and his relatives lived there, and he and his companions had houses and property there which they had left when they migrated; yet the soil of Mecca did not become Dar-ul-Islam for him and his followers until it surrendered to Islam and the Shari’ah became operative in it.

This, and only this, is Islam. Islam is not a few words pronounced by the tongue, or birth in a country called Islamic, or an inheritance from a Muslim father.

“No, by your Sustainer, they have not believed until they make you the arbiter of their disputed and then do not find any grievance against your decision but submit with full submission”. (4:65)

Only this is Islam, and only this is Dar-ul-Islam- not the soil, not the race, not the lineage, not the tribe, and not the family.

Islam freed all humanity from the ties of the earth so that they might soar towards the skies, and freed them from the chains of blood relationships- the biological chains- so that they might rise above the angels.

The homeland of the Muslim, in which he lives and which he defends, is not a piece of land; the nationality of the Muslim, by which he is identified, is not the nationality determined by a government; the family of the Muslim, in which he finds solace and which he defends, is not blood relationships; the flag of the Muslim, which he honors and under which he is martyred, is not the flag of a country; and the victory of the Muslim, which he celebrates and for which he is thankful to God, is not a military victory. It is what God has described:

“When God’s help and victory comes, and thou seest people entering into God’s religion in multitudes, then celebrate the praise of thy Lord and ask His forgiveness. Indeed, He is the Acceptor of Repentance.” (110:1-3)

The victory is achieved under the banner of faith, and under no other banners; the striving is purely for the sake of God, for the success of His religion and His law, for the protection of Dar-ul-Islam, the particulars of which we have described above, and for no other purpose. It is not for the spoils or for fame, nor for the honor of a country or nation, nor for the mere protection of one’s family except when supporting them against religious persecution.

The honor of martyrdom is achieved only when one is fighting in the cause of God, and if one is killed for any other purpose this honor will not be attained.

Any country which fights the Muslim because of his belief and prevents him from practicing his religion, and in which the Shari’ah is suspended, is Dar-ul-Harb, even though his family or his relatives live in it, or his capital is invested and his trade or commerce is in that country; and any country where the Islamic faith is dominant and its Shari’ah is operative is Dar-ul-Islam, even though the Muslim’s family or relatives or his people do not live there, and he does not have any commercial relations with it.

The fatherland is that the place where the Islamic faith, the Islamic way of life, and the Shari’ah of God is dominant; only this meaning of ‘fatherland’ is worthy of the human being. Similarly, ‘nationality’ means belief and a way of life, and only this relationship is worthy of man’s dignity.

Grouping according to family and tribe and nation, and race and color and country, are residues of the primitive state of man; these jahili groupings are from a period when man’s spiritual values were at a low stage. The Prophet- peace be upon him- has called them “dead things” against which man’s spirit should revolt.

When the Jews claimed to be the chosen people of God on the basis of their race and nationality, God Most High rejected their claim and declared that in every period, in every race and in every nation, there is only one criterion: that of faith.

“And they say: ‘become Jews, or Christians; then you will be guided’. Say: ‘Not so: The way of Abraham, the pure in faith; and he was not among those who associate other gods with God’. Say: ‘We believe in God, and what has come down to us, and what has come down to Abraham, Ismail and Isaac and Jacob and the Tribes (of Israelities), and what was given to Moses and Jesus and to other Prophets by their Sustainer. We do not make any distinction among them, and we have submitted to Him. If then they believe as you have believed, they are guided; but if they turn away, then indeed they are stubborn. Then God suffices for you, and He is All-Hearing, All-Knowing. The baptism of God: and who can baptize better than God? And we worship Him alone.” (2:135-138)

The people who are really chosen by God are the Muslim community which has gathered under God’s banner without regard to differences of races, nations, colors and countries.

“You are the best community raised for the good of mankind. You enjoined what is good and forbid what is evil, and you believe in God.” (3:110)

This is that community in the first generation of which there were Abu Bakr from Arabia, Bilal from Abyssinia, Suhaib from Syria, Selman from Persia, and their brothers in faith. The generations which followed them were similar. Nationalism here is belief, homeland here is Dar-ul-Islam, the ruler here is God, and the constitution here is the Qur’an.

This noble conception of homeland, of nationality, and of relationship should become imprinted on the hearts of those who invite others towards God. They should remove all influences of Jahiliyyah which make this concept impure and which may have the slightest element of hidden Shirk, such as Shirk in relation to homeland, or in relation to race or nation, or in relation to lineage or material interests. All these have been mentioned by God Most High in one verse, in which He has placed them in one side of the balance and the belief and its responsibilities in the other side, and invites people to choose,

“Say: If your fathers and your sons and your brothers and your spouses and your relatives, and the wealth which you have acquired, and the commerce in which you fear decline, and the homes in which you take delight, are dearer to you than God and His Messenger and striving in His cause then wait until God brings His judgment; and God does not guide the rebellious people.” (9:24)

The callers to Islam should not have any superficial doubts in their hearts concerning the characteristics of Dar-ul-Harb and of Dar-ul-Islam, for through these doubts many are led to confusion. Indeed, there is no Islam in a land where Islam is not dominant and where its Shari’ah is not established; and that place is not Dar-ul-Islam where Islam’s way of life and its laws are not practiced. There is nothing beyond faith except unbelief, nothing beyond Islam except Jahiliyyah, nothing beyond the truth except falsehood.

Pgs: 96-105