Chapter One of: Khalid Masood, no Muslim, mere Muslim, or one among “those who believe”?

By Debi Brand

 

This is the first post of a series of post on the above and following subject and quire: Khalid Masood, no Muslim, mere Muslim, or one among “those who believe”?

 

Intro

 

Prior to proceeding into the body of this essay, the first of a series, these few words:

As is always common as one works on and through completing a post, essay, chapter, or book, life happens. News sources relay the details of events.

Moreover, when the work which one is working on is that with Islam at the heart of it; as believers in the way of Muhammad, producing a harvest of carnage, and thus, once more, with their actions become the dominating news of the day; naturally, that news pulls at if not captivates one’s attention. Begs for if not demands space in one’s work.

Thus, often times, “Today’s” news tells of one more incident detailing the subject of the initial reason for this essay: vehicular attacks, by “believers,” attacks executed for the cause of “Allah.”

From the incident at Nice, France, Bastillie Day Celebrations, the same, at Christmas Market in Berlin, the same at Westminster Bridge and palace, the same at London Bridge and Borough Market, and elsewhere, we stood at the same in “Barcelona.”  So too, added to that line-up noted as well as others unmentioned here, Manhattan, New York.

And the questions consistently are posed: are the perpetrators of these acts, be they vehicular attacks or otherwise, are the perpetrators of these attacks  true believers or are they pervertors of the honorable “sacred texts” of a peaceful noble “religion”?

And on the heels of that, the argument will be tabled, inferring, to state jihadis fighting in the way of “Allah,” fighting for the cause of “Allah” are simply Muslims believers doing precisely what Muslim believers are commanded to do in their orthodox text, is to state, all Muslims are terrorist.

Wrong: as stated, as noted, stating, jihadis fighting in the way of “Allah,” fighting for the cause of “Allah” are simply Muslims believers doing precisely what Muslim believers are commanded to do in their orthodox text, is simply stating truth. Fact.

Thus, with the above query and arguments tabled, to our  subject:

 

Khalid Masood, no Muslim, mere Muslim, or one among “those who believe”?

 

Chapter One

Garbage?

 

You who believe! Obey Allah and obey the Messenger and those in command among you [(rulers when they command you to obey Allah and His Messenger)]. If you have a dispute [and disagree] about something, refer it back to [the Book of] Allah and the Messenger [himself, while he was alive, and then to his Sunna, in order to search out the right answer], if you believe in Allah and the Last Day. That [(referring to the Book and Sunna)] is the best thing to do and has the best result. [That is better than dispute and speaking from mere opinion.] (Surat an-Nisa 4: 59, Tafsir al-Jalalayn, A. Bewley, Dar Al Taqwa Ltd, 2007)

 

What is that above?

Garbage? Meaningless words?

Not if you are a believer in the way of the alleged “Prophet of Islam,” the alleged prophet, Muhammad.

Therefore, most if not all clear-thinkers who read the above Qur’anic verse and command, if such among those is one who is a believer in that alleged messenger, one would thus reason,  “Well of course the instruction above is, as cited, ‘the best thing to do.’” If indeed, that is, one is a Muslim and wills to be not only a Muslim but also a believer among them.

Congruently, if one is one who seeks to understand precisely what it is that separates the “Believer” from the “mere” Muslim, there too, as above advised to do, “ in order to search out the right answer,” then, to find that answer, “ [(referring to the Book and Sunna)] is the best thing to do and has the best result. [That is better than dispute and speaking from mere opinion].”

Yes, indeed, well of course it is. Because, as the revered Imam Ibn al-Qayyim provides, in all too many instances, both for the “believer” and the unbeliever, “Islaam has become unfamiliar, and the learned are few.”

( Imam Ibn Qayyim Al-Jawziyyah, Zad Al-Ma’ad, Provisions for The Afterlife Which Lie Within Prophetic Guidance, Translation: Ismail Abdus Salaam, Dar Al-Kotob Al-ilmihay, 2010, Lebanon, 1st Edition, P. 453)

Therefore, hearkening to the orthodox works of Islam, so too to the well-learned thereof, in the words of the men of knowledge in Islam, “Every believer is a Muslim. However, not every Muslim is a believer.” (Ibn Taymiyyah, Kitab Al-Iman, Book of Faith, Iman Publishing House, 2010, P. 20) And in words attributed to the “Prophet of Islam”  himself,  when one of his companions said to him concerning another of the companions,  “verily I see him a believer. The Messenger of Allah (SAW) [said]; (Nay, not so) but a Muslim.”)

Therefore, according to the just-cited words attributed to the “Prophet of Islam,” not all Muslims are believers. One can be a Muslim but not be a believer.  And the Qur’an shows, in the day of the alleged prophet, in the ummah [Muslim brotherhood–nation] therein there were plenty such “Muslims.”

But for all in that community, believer or mere Muslim, the above command stands firm. Therefore, regarding the above Qur’anic-instruction, if we are in dispute on any topic, if we are to know the Islamic answer to that dispute, we must refer to “the Book and the Sunna.” Refer only to the guidance of those who lived guided only by “The Book and the Sunna.”

Thus, to determine,  are these jihadis, whom, by their acts of violence in their works of jihad in the way of Allah and for the cause of Allah, rob the attention of the world; are they true Muslim believers or not; to know that answer, we must rely on that written in “The Book and the Sunna.”

Once more, tossing to the dung heap—where it belongs– the charge, that to state reality with respect to that written in the “sacred texts” of Islam concerning jihadis and their acts of jihad is to state all Muslim are terrorist. That claim is garbage. Here we deal with facts.

Thus, to them we will stick.

And concerning Muslims, if we are to know, which acts and what beliefs separate the believers in “Allah and His Messenger” from unbelievers, or “mere” Muslims, aka “Moderates,” we must rely categorically on that in the works they are commanded to live guided by: “The Book and the Sunna.”

If not daily than close to it, we see works of Muslims that include life and property seizing, blood-letting carnage, life and property destroying.  We hear the claims of those who assert; by no stretch of the imagination are the perpetrators of these said actions Muslims. Others argue if these are “Muslims,” they are a strain of them that need to be eliminated—exceptions to true practitioners of the Islamic faith.  Thus, those, along with their beliefs, need to be expunged from both, Islam and this world.

Countering such claims, others argue that these works are the works of the “Allah and His Messenger obedient.” Therefore, if one eliminates what they believe from the tenets of Islam, one is thus eliminating part of if not all of what was allegedly revealed to the “Prophet,” Muhammad.

Thus, it is clear, there is in the discussion absent of agreement. There is dispute.

Therefore, as stated, if we regard the counsel provided in the “holy” book of the Ummah, apply it; we will do as instructed to do in the opening citation of this essay: regarding our dispute concerning all things “Islam,” to find our answer, we will refer to “Allah’s Book.” Refer to the Sunnah of “His Messenger.”

Thus, doing just that, there we find our answer.

We began, noting, in his book “Allah’s” declares, “the foremost to embrace Islam of the Muhajirin and the Ansar and also those who followed them exactly (in faith), Allah is well-pleased with them.” (Surah At-Tawbah 9: 100.) Therefore, given that noted pleasure and the stated reason for it, herein, throughout this series, we will talk and focus much on the deeds of the exemplary” Muhajirin and the Ansar and also those who followed them exactly (in faith).”

In so doing, we likewise note that many are the meritorious deeds in the Islamic recording of deeds attributed to the foremost among the Muhajirin and the Ansar. Not the least of them, articulated in “the Muhajirun and the Ansar said, ‘We are those who have given the Bai ‘a (pledge) to Muhammad that we will carry on Jihad as long as we live.” (Al-Bukhari, Sahih, Darussalam, Riyadh, 1997, Vol. 4, Book of Jihad [Fighting for Allah’s Cause], # 2834.)

Thus of those, “Allah” declares, “He has for them Gardens under which rivers flow (Paradise), to dwell therein forever.” (Surah At-Tawbah 9: 100.)

Thus, we note, if one  is one who desires to please “Allah,” one who likewise hopes to attain Paradise, then, according to Islamic doctrine, it behooves such a one to know the acts of the said “Muhajirin and the Ansar and also” the acts of “ those who followed them exactly (in faith).” Then, do just that: follow “them exactly (in faith).”

What’s more, we also note, in his book, “Allah” likewise speaks concerning others in the Ummah of Muhammad,  there, both in the days of the said alleged Messenger of Allah as well as in days since then; but these, clearly, those he is less than “well-pleased with.” Thus, then, according to Islamic doctrine, the actions of these would be, if one were to please “Allah,” actions to avoid.

And of the actions of those in whom he is less then well-pleased with, “Allah,” in his Book states:

 

You see many of them taking the disbelievers as their Awliya’ (protectors and helpers). Evil indeed is that which their ownselves [sic] have sent forward before them; for that (reason) Allah’s Wrath fell upon them, and in torment they will abide. And had they believed in Allah, and in the Prophet (Muhammad) and in what has been revealed to him, never would they have taken them (disbelievers) as Awliya’ (protectors and helpers); but many of them are the Fasiqun (rebellious, disobedient to Allah).

 

([al-Ma’idah:80-81, as cited by Shaykh Al-Islam, Ibn Taymiyyah, [in]The Summary of THE UNSHEATHED SWORD Against the One who Insults the Messenger, 1st Edition, 5 Pillars Publication, London, 2013.C.E/1434 A.H., P. 27.)

 

Tafsir al-Jalalayn renders and amplifies verse 81 of al-Ma’ida this way: “If they had believed in Allah and the Prophet [(Muhammad)] and what has been sent down to him, they would not have taken them (the unbelievers) as friends. But most of them are degenerate [(outside of belief.)]”

Thus, therein we see clearly, absence of truth and presence of idiocy in assertions of the likes of General McMaster, General Petraeus, and others.  Who claim, our Moderate “Muslim” allies–who allegedly take us in “as friends,” “protectors and helpers,” thus, damn the actions of those who, adhering strictly to “The Book and the Sunna,” fight in the Way of and for the Cause of “Allah”–these are the true representatives of the faith of Islam. The “extremists,” whom, like the meritorious “Muhajirun and the Ansar,” whom, as noted above, gave “the Bai ‘a (pledge) to Muhammad that we will carry on Jihad as long as we live,” they are the outlaws. Gangsters who have perverted and horrifically twisted the teachings of a “great faith” and inimitable unparalleled “Prophet.”

Of those who make such claims, ibn Kathir, in his tafsir, expounding on those with whom “Allah is well-pleased,” he provides, “Woe to those who dislike or curse them.” He adds to that, those who “dislike or curse any of them,” they only do so because they “are the enemies of the best Companions,” and for such reasons, “they hate and curse them.”

 (IBN KATHIR, Al-Hafiz Abu’Al-Fida ‘Imad Ad-Din Isma ‘il bin ‘Umar ibn Kathir, Al-Qurashi Al-Busrawi, TAFSIR Al-Qur’an Al- ‘Azim  [ABRIDGED] V. 4, ABRIDGED BY A GROUP OF SCHOLARS UNDER THE SUPERVISION OF SHAYKH SAFIUR-RAHMAN AL-MUBARAKPURI, Second Edition, July, 2003, ISBN 9960-892-71-9 (Set) DARUSSALAM,  Riyadh [Qur’anic Text: parenthetical], Vol. 4. P. 503 [9:100]).

He then states clearly, precisely what they are doing when they so censure those with whom “Allah is well-pleased”: “They curse those whom Allah stated He is pleased with!” (Ibid.)

Indeed, they do.

However, not all “Muslims” are that foolish. Hence, as Ibn Kathir speaks to, “As for the followers of the Sunnah,” they know sunnah when they see it, thus, they know, Qur’an and sunnah qualified merit worthy deeds when they see them. (Ibid.)

Thus this group waste neither time nor energy censuring the followers of sunnah.  On the contrary, as believers, “they are pleased with those whom Allah is pleased with.” Moreover, these followers of Sunnah, “they curse whomever Allah and His Messenger curse.” They “give their loyalty” only “to Allah’s friends,” thus, they “show enmity to the enemies of Allah.” (Ibid.)

If we are going to talk about followers of the faith known as “Islam,” then we must, as stated above, talk about what is written in the books of guidance they regard as sacred– talk about following the “Book  and the Sunnah.” We must thus speak of and from the regard-worthy works of those who have devoted their lives to understanding that written in those works.

Ibn Kathir is such a man. And with respect to how one is to know and identify the above “followers of Sunnah,” and friends of “Allah,” ibn Kathir provides, one will know them, because “they are followers not innovators, imitating [the Sunnah] they do not initiate it on their own.” (Ibid, P. 504.)

In other words, the friends of Allah, to whom, according to Islamic doctrine, loyalty is due, they adhere strictly to the Sunna of Allah’s alleged Messenger. Imitating it, neither inventing nor modifying it.

Thus, the devote Muslim knows, if someone is a follower of that stated sunna, then, Islamic doctrine demands such a one is due ones loyalty. End of story. Zero wiggle room on that.

Moreover, it is certain, one Abu Du’a, Ibrahim bin ‘Awad bin Ibrahim al-Badri ar-Radawi al-Husseini as-Samara’i,” also known as “Abu Bakr al-Baghdadi al-Qurashi al-Husseini,” once commonly known in the Ummah as “Imām Ibrāhīm al-Badrī as-Sāmarrā’ī,” who is, as noted above,  “Shaykh Abū Bakr al-Baghdādī – hafidhahullāh…, Khalīfah of the Muslims,” he is a teacher, preacher, and strict adherer of  “Sunna”.

(https://pietervanostaeyen.wordpress.com/2013/07/15/abu-bakr-al-baghdadi-a-short-biography-of-the-isis-sheikh/ ; Dabiq Issue 10 and elsewhere, respectively.)

Thus, we note, many well may curse the actions of those who strictly adhere to “the Book and the Sunna,” many well may label them as  “extremists”; however, as touched on above, as will be shown herein in further clarity, “Allah’s Book” calls the above said “extremists” those with whom “Allah is well-pleased.”

As we read above in Surah at-Tawbah verse 100, and elsewhere, the Qur’anic affirmation:  “the foremost to embrace Islam of the Muhajirin and the Ansar and also those who followed them exactly (in faith), Allah is well-pleased with them.”

Why is “Allah” well-pleased with such?

Because under close examination of what “Allah’s Book” commands and states, therefore, what the alleged “Prophet of Islam” preached, one notes, the works of the said Muhajirin and the Ansar as well as that of the “extremists,” the latter, amongst those “who followed them [the former] exactly (in faith),” are in line with the commands in “The Book.”

In line with the orders and wishes of “Allah’s Messenger.”  They are works and actions, thus, lives in line with the exemplary actions and lives of the first generation of Muslims. Therefore, one notes, just as did the foremost of the Muhajirin and the Ansar so do the so-called extremists: they follow the Qur’anic orders.  Govern their lives according to that in the alleged revelation Muhammad allegedly received. Because, as Qur’an provides, “Allah” allegedly speaking to Muhammad, declares, “We have sent down the reminder [(The Qur’an)] to you so that you may make clear to mankind what has been sent down to them [regarding the lawful and unlawful–] so that perhaps they will reflect [on that and take note].” (Surat an-Nahl: 44, Tafsir al-Jalalayn.)

In that just-cited verse we see that, according to Islamic doctrine, all in the Qur’an and in the life of the one whom the Qur’an qualifies as the “Allah” sent and “Allah” commissioned explainer of the Qur’anic verses, all therein provides clear distinction of what is lawful and what is unlawful for the believer.  In the words of Dr. Ali Muhammad Muhamad Sallaabee, Muhammad was “the living interpretation of Allah’s speech.”

(As-Sallaabee, Dr. ‘Ali Muhammad Muhamad, The Noble Life of the Prophet, Peace be Upon Him, Vol. 1, Translated by Faisal Shafeeq, e-book, PDF, Kalamullah.Com [http://www.kalamullah.com/noble-life-of-the-prophet.html], P. 796.)

Therefore, comply with “Allah’s” commands and thus with the sunnah of his alleged Messenger, Muhammad, then, from the Islamic perspective, your deeds are not only lawful but also laudable. Disregard “Allah’s” command, do likewise to the sunnah of “Allah’s Messenger,” your deeds therein are unlawful deeds. And if unlawful from the Islamic perspective, then, clearly, deeds that earn the punishment of “Allah.”

For such reason, the esteemed Dr. as-Sallaabee affirms, in speaking to the would-be believer, “One does well when one avoids that which is unlawful in Islam; such,” he affirms, “in fact, is required of every Muslim.”

(As-Sallaabee, Dr. ‘Ali Muhammad Muhhamad, The Biography of ABU BAKR AS-SIDDEEQ, Translated by Faisal Shafeeq, DARUSSALAM, Riyahd, First Edition, 2007, ISBS: 9960-9849-1-5, P.159.)”

Well of course it is. For such reasons, Sallaabee also counsels, “Muslims … could stand to learn a lot from Abu Bakr’s relationship with the Qur’an.” (Ibid, P. 75.) Yes, indeed, Dr. Sallaabee, they sure could.

Because as Sallaabee, and others, relates, “Abu Bakr was indeed a true believer.” Indeed he was. And was so because “The focus or foundation of Abu Bakr’s application of Islam was the Qur’an: He recited it, contemplated its meanings, and put its teachings into practice.” (Ibid, P. 74.)

As in, when he recited, this alleged revelation –“Allah, ” allegedly commanding his alleged Messenger, Muhammad –“Say [to them, O Muhammad], ‘If you love Allah, then follow me and Allah will love you [and reward you] and forgive you for your wrong actions,’” (Surat Al-Imran: 31, al-Jalalyan), Abu Bakr contemplated its meaning, and then he put that teaching into practice. In so doing, he hoped to receive forgiveness for his wrong actions.

Hence the counsel of “‘Abdullah ibn Mas’ood,” in speaking of “the generation of the righty-guided Khaleefahs, ‘Whoever wishes to follow a good example, then let him follow the example of those who have already died (i.e., from the Prophet’s Companions).’” (As-Sallaabee, Biography of Abu Bakr, Intro, P. 16.)

Herein, in this series/booklet, in time, we will spotlight additional examples of the ways in which “the Muhajirun and the people of Yathrib [the Ansar] who had become Muslim affirmed” Muhammad and his Shari’a, as spoken of above. In other words, provide examples that the believers are commanded to follow, examples that hail from the dusty streets of a city once called Yathrib—pre-Medina of old.

And in Medina of old, sunnah ruled. Sunnah, such as, “the prophet (may Allaah send salutations upon him) sanctioned the killing of the woman who cursed him.” (Qayyim, P. 704.) So too, “the killing of Ka’b b. Bin Ashraf and Abu Raafi,” of whom, in time herein, we will read more of. (Ibid.)

“He executed a group of Jews who cursed him.” (Ibid.)  And as “Aboo Daawud has relayed,” narrated by Ali, concerning a Jewish woman who allegedly “used to curse the prophet  (may Allaah send salutations upon him). As a result, a man strangled her to death, so the messenger of Allaah (may Allaah send salutations upon him) sanctioned the killing.” (Ibid.)

Such are the practices the “believers” are to emulate, sanction, and practice. The traditions they are to value and cherish.

Hence, of zero surprise is that spoken to in a recent article posted at Jihad Watch: Title states it all: “Austria: Study shows that Muslim migrants have ‘Medieval’ views of Jews, gays, women and Infidels.” Well of course they do — if they are true practicing Muslims. Those are precisely the “views” they are commanded to hold.

As spoken to above, irrespective of whatever generation or area in which they reside, the “believer” in Muhammad is, essentially, commanded to walk the dusty streets of the Medina of old. Breath its air. Drink from its wells. Embrace, cherish and defend its traditions and practices; enact its law and governing system. The “life” of the streets of Medina of Old must become both life and lifeline to the believer. Compass for them. The heartbeat therefrom must beat within their breast, its ways must be duplicated on the streets, roadways, highways in whatever time or nation in which the believer lives. Because so commands “Allah’s Book.”

According to Islamic guidance, if you are a believer, then the heroes among the believers of Medina of Old must be your heroes. Their guidance your guidance, thus, their values your values, thus, their acts your acts, or you are, in truth, no believer at all.

Thus, we see, the so-called extremist who,  in their daily lives, aim to affirm Muhammad, his traditions, thus, his Shari’a; hence, as touched on above, hold views that originated in the City of the Prophet, emulate the actions of the Companions and their leader in Medina in the day of the alleged prophet; they are obeying the above Qur’anic command. Not so, the “moderates”—“moderates” seek to leave in Medina of old the standard and practices of Medina of old.

But the Qur’an clearly and strictly commands otherwise: “‘Believe in the way that the people believe.’”

Moderates, by their actions show, they count as fools the alleged “extremist.” “Extremists,” foolish enough to believe they are “Allah-commanded” to follow the example and traditions of their prophet and the same of his “Noble Companions.”  Fools for claiming they are commanded to live by the Shari ‘a of the alleged Arabian prophet.

And verse 13 of surah Baqara speaks of such people who make such claims. Does so stating, showing, they are taken aback, “When they are told, ‘Believe in the way that the people believe.’” As stated above, that way there is the way of the Medinians in the day of the alleged prophet. That command is right out of “The Book of Allah.” However, when this group of people were allegedly commanded to believe in that way, thus, affirming all Muhammad said and practiced, this group of people did as do our so-called moderates, and they proclaimed, “‘What! Are we to believe in the way that fools believe?’” (2:13.)

Imam Qurtubi, expounding on that, provides, “This was said by the hypocrites who used to say it when they mocked and made fun of Islam, referring to the Companions of Muhammad, may Allah bless him and grant him peace.”

(Al-Qurtubi, Abu ‘Abdullah Muhammad ibn Ahmad al-Ansari, TAFSIR, Classical Commentary of the Holy Qur’an, Translated By AISHA BEWLEY, VOLUME I, DAR AL-TAQWA, 2003,ISBN 1-870582-22-5; P. 166.)

Indeed, actions of the hypocrite Muslims, in sharp contrast to actions of believers: the hypocrite Muslims disvalue and mock the deeds of the Companions; believers praise and emulate the actions and lives of the Companions.

Hence, concerning exemplary  Muhajiruni, Abu Bakr, the record relates, he adhered “closely to the blueprint that was left behind by the Prophet — his sayings, deeds, and legal rulings….” (Sallaabee, Ibid, [The Biography of ABU BAKR AS-SIDDEEQ] P. 241.)

In other words, concerning all things right or wrong for the believer, he defined and determined such only by the “blueprint,” the guidance “that was left behind by the Prophet — his sayings, deeds, and legal rulings….” (Ibid, P. 241.) Hence, historians relate, “Abu Bakr did not deviate from the Prophet’s methodology by more than even the span of the hand or, for that matter, the width of a stand of hair.” (Ibid.)

Abu Bakr did so, because, right or wrong for the believer is only determined by that in “The Book,” The Qur’an, “The Criterion.” Thus right and wrong determined by the life of the man whose life, according to Islamic doctrine, was the Criterion in action.

As Tafsir al-Jalalayn provides, in verse one of Surat al-Fuqan [Discrimination] (25):

 

Blessed is He [(Allah)] who has sent down the Discrimination [(the Qur’an)—so called because it discriminates between the true and the false –] to his slave, [(Muhammad, may Allah bless him and grant him peace)] so that he can be a warner [–about the punishment of Allah–] to all beings ….

 

Just one of the countless verses available wherein the Qur’an provides clear-cut instruction for the believer to determine which deeds he is to perform, which he is to neglect, if he/she is indeed a true believer in the way of Muhammad. In short, if you are indeed a true believer in the way of Muhamad, then read Allah’s Book,” act in accordance with its commands and guidance. Do as did Abu Bakr and as did “the foremost of the Muhajirin and the Ansar.

That last-cited verse further expounded upon in Ma’ariful Qur’an, wherein we read, most commentators state the surah was Makkan revealed, however, according to “Qurtubi and a few others … the Surah itself is Madani and only a few verses are Makkah.” That said, in Ma’ariful Qur’an the beginning of the first verse reads this way: “Glorious is the One who has revealed the Criterion….” Following that, the following explanation: “Sayyidna Ibn Abbas has explained ….(Furqan, translated above as criterion) is a title of the Qur’an and its meaning is to distinguish.” Abbas further states, “The Holy Qur’an by its very nature distinguishes between right and wrong….”

(Shafi, Maulana Mufti Muhammad, Ma’ariful Qur’an, A Comprehensive commentary on the Holy Qur’an,  Revised by Maulana Muhammad Taqi ‘Usmani; Maktaba-e-Darul- ‘Uloom, Karachi, 14 Pakistan; Vol. 6, Translated by Muhammad Ishrat Husain, Third Authorised [sic] Edition 2007; P. 471- 472.)

We can safely add to that Abbas statement, “the Holy Qur’an by its very nature distinguishes between” believer and unbeliever, and/or, hypocrite.

Thus, “the foremost of the Muhajirin and the Ansar” mentioned above, with regard to the lawful and unlawful, the right and the wrong for the “believer” as such is spelled out in “the Criterion,” they are those who have obeyed the command of “Allah and His Messenger.” Done and bidden the right, forsaken and forbidden the wrong, as stated, as right and wrong are determined by “the Criterion,” which, of course is precisely what all Muslims from the advent of Islam to this moment are commanded to do.  “The foremost of the Muhajirin and the Ansar” did just that.

As in, concerning the following Qur’anic command, “O those who believe, fight those disbelievers who are near you, and let them find severity in you. And be sure that Allah is with the God-fearing.” (9: 124). So too, “Follow the best that has been sent down to you from your Lord (the Qur’an) before the punishment comes upon you suddenly when you are not expecting it.” (39:55.) Iman Qurtubi, speaking to that obedience, expounding on “ Take hold vigorously of what We have given you and pay heed to what is in it,” (2:63), he affirms, “He [Allah] commanded us to follow His Book and act by it.” (Ibid, P. 269.) As stated, “the foremost of the Muhajirin and the Ansar” did just that.

Not the least of them, the first of the “Rightly Guided Caliphs,” Abu Bakr As-Siddiiq.

Therefore, for the believer, when he/she reads the above commands, right move is obey, act on the commands. Thus, right deeds include acting in accordance to this command: “fight those disbelievers who are near you, and let them find severity in you.” Wrong move is to refrain from doing so. Toss to the wind, the Book of “Allah,” so too, the guidance and the exemplary example of his alleged messenger, Muhammad. So too the exemplary examples of Abu Bakr As-Siddiiq and the foremost of the Muhajirin and the Ansar.

But for “those who believe,” countless are the “sacred-text-provided” guidelines helping the prospective believer certify that he/she is in fact honoring “Allah’s” guidance. Thus, certifying he/she is not only a Muslim but a believer among them, this command to all Muslims among the said guidelines: “‘Believe in the way that the people believe.’” (Surat al-Baqara: 13.)

Iman al-Qurtubi, in his tafsir, tafsir which comes with his therein-noted pointed interest in and thus devotion to providing “the legal interpretation of the Scripture,” he provides precisely what that verse means. Does so stating, “This means to affirm Muhammad, may Allah bless him and grant him peace, and his Shari’a in the same way that the Muhajirun and the people of Yathrib [the Ansar] who had become Muslim affirmed him.” (Al-Qurtubi, Foreward [sic]; P. 166, respectively.)

Therefore, because the above command is, according to Islamic doctrine, a command from “Allah,” and a command, that, according to the scholars, contains within it the command for the believer to affirm the Shari ‘a of Muhammad; then, as such, for the believer in Muhammad, obviously, compliance with the above command is what “Allah” is therein commanding. Thus doing so, and doing so as stated — just as did “the Muhajirun and the people of Yathrib [the Ansar] who had become Muslim” — from the Islamic viewpoint, is the only right thing to do.

And if the above is thus commanded, as it is, it is then safe to state, the above is that which the believer is both to do and bid others to also do. Refraining from complying with the above command, they are to forsake and also forbid others from forsaking such noncompliance.  Thus, we can deduce, “Allah” forbids the believer from doing other than the above. Doing other than the above would be disobeying “Allah.” Disregarding his word and commands. Transgressing his established limits. Thus, disregarding the words of the Lawgiver.

Those who would do such acts would clearly not be “Those who believe.”

Thus, doing less then obeying the above command is “Haram: unlawful in Shari ‘a,” unlawful from the Islamic viewpoint. The Shari ‘a of Muhammad, of course, being the only law and guidance the believers are commanded to live by and confirm. Hence, “haram” is defined as that which is “unlawful, forbidden,” and, not only that but also, that “punishable from the view point of Islam.” (Bewley, Aisha, A Glossary of Islamic Terms, Ta-Ha Publishers, LTD, 2009, p. 8.]; At-Tirmidhi, Darussalam, Riyadh, Vol 6. Glossary, respectively.) What is punishable from the view point of Islam? Failing or refusing to obey the commands of the Qur’an. Hence, the above-cited Qur’anic warning, concerning all standing commands in “Allah’s Book”:  “Follow the best that has been sent down to you from your Lord (the Qur’an) before the punishment comes upon you suddenly when you are not expecting it.” (39:55.)

“Follow the best that has been sent down to you ….” Follow the acts of the foremost of the Muhajirun and Ansar; believe as they believed, thus, do as did. Embrace and uphold the law they lived by and upheld. Because, they affirmed the way and the Shari’ah of Muhammad.  They executed and adhered to that law. And for such reasons, according to Islamic doctrine, it is that group of first believers that all believers following are commanded to follow with like-kind deeds.

Their deeds — because those deeds were deeds in-line with what the alleged Prophet preached, commanded, and practiced — for the believer, they are the only meaningful measuring stick of “righteous deeds.” As above cited, for the believer in Muhammad and his message, the only determining factor between right and wrong is the “Book of Allah and the Sunnah of His Messenger.”  And, according to Islamic doctrine, “Allah’s Book” commands obedience and adherence to the Shari’a of Muhammad. That  Shari ‘ah is the Law of and for the Muslim nation, as we will speak more broadly on moving along herein. The law that, allegedly, was sent by “Allah” to that nation.  And the whole of that law is based on that found in the Qur’an and the Sunnah of “Allah’s Messenger.” For such reasons, in acting on the above Qur’anic commands, the believer will clearly prefer the Shari’ah of Muhammad over all other governing systems and laws. Will do so because that is precisely what “Allah’s Book” commands he/she does. Lacking that compliance, according to Islamic doctrine, they should expect to absorb “Allah’s” punishment.

But to keep “believers” spared from that punishment, “The Book and the Sunnah” — for no trifling reason, Imam Doi affirms, in his book, “Shariah: The Islamic Law,”  “Muslims can always turn to both sources for answers to all problems. Be they legal or religious.”

(Doi, ‘Abdur Rahman I. , Shariah: The Islamic Law, Ta Ha Publishers LTD, 1984/ 1404, Reprint 1997, P. 49.)

Indeed, because, as stated, according to Islamic doctrine, irrespective of the situation the prospective believer finds himself/herself in, all guidance the Muslim needs for determining right and wrong deeds, they will find those answers in “Allah’s Book.” They will find them in the sunnah of “Allah’s Messenger.”

In other words, if there were no books on Shariah, no law called just that; no al-Ijma , no al-Qiyas , no al-Itjtihad; if all the believer in the way of Muhammad had available to him/her for guidance was the Qur’an and the sunnah of “Allah’s Messenger,”  then, according to Islamic doctrine, he/she would have all the guidance he/she needs.

Indeed, those who delve into a comprehensive study of Shari ‘a find, in addition to the two above named primary sources of that law, it also has secondary sources to it; those being, as mentioned above, al-Ijma  [the consensus of opinion], al-Qiyas [Analogical Deduction] , and al-Itjtihad [an effort or an exercise to arrive at one’s own judgement].” So too, seemingly, countless types and sub-branches and sub-sub-categories to the types. Nonetheless, irrespective of that fact, all in those also, as Doi affirms, is “derived from the [sic] legal injunctions of the Holy Qur’an and the Sunnah of the Prophet.” Thus throughout the Shari’ah this constant remains, once more here, yielding the floor to the statement of Imam Doi: “the final sanction for all … in respect of the development of Shari ‘ah comes from no where [sic] else but the Qur’an.” (Doi, P. 64, [64, 72, 78], 64, respectively.)

As such, in the believer in Muhammad affirming the Shari’a of Muhammad; upholding, defending, and living subject to that law, valuing it above all other laws; the believer is thereby complying with the above-cited Qur’anic command to  “Obey Allah and obey the Messenger and those in command among you [(rulers when they command you to obey Allah and His Messenger)].” (Surat an-Nisa 4: 59,al-Jalalayan.)

Thus, we see, if the believer simply obeyed the above Qur’anic command, his/her actions would be within the realm of acts accepted according to the Law given for the Muslim nation, the “nation of Muhammad.” (Surat 3: 110, Al-Jalalyan; Imam Ibn Qayyim,  P. 93, and countless other sources.)

The fact that the followers of Muhammad and his traditions would be a nation is established in countless places in Qur’an and sunnah, and elsewhere.

As in, “You, [nation of Muhammad], are the best nation [in knowledge of Allah] ever to be produced [(ever to appear)] before mankind. You enjoin what is recognized as right, and forbid what is known to be wrong, and believe in Allah.” (Al “Imran: 111, al Jalalayn.)

So too, from hadith: “It was narrated from ibn ‘Umar that the Prophet said: ‘O Allah, bless my nation in their early mornings.’ (Sahih)”

(Ibn Majah, Sunan Ibn Majah,  First Edition June 2007, Darussalam, Vol 3, The Chapters on Business, P. 279, # 2238.)

So too in the same chapter, on footnotes provided by the men of knowledge; wherein, they counsel the Islamic Scholars to “carefully examine the current categories of business according to the teachings of Shari’ah….”  And that in so doing, these scholars will rightly only “guide the Muslim nation accordingly.” (Ibid, P. 300.) Guide them according to Shari’ah—the law for and of the Muslim nation. The Guidance for that nation.

From the same Sunan, Chapter on Testimonies, commenting on hadith on the superiority and excellence of the noble Companions: “The noble Companions are the most virtuous generation of the Muslim Nation ….” (Ibid, F.N., P. 352, 353.)

Speaking to the same in the Chapter on Preemption: “Preemption is proven in the Sunnah of the Prophet and the consensus of the scholars of the Muslim nation.” (Ibid, F.N., P. 426.)

So too, hadith in the Chapters on Marriage, narrated from ‘Aishah, that the “Messenger of Allah said: ‘Marriage is part of my Sunnah, and whoever does not follow my Sunnah has nothing to do with me. Get married for I will boast of your great numbers before the nations.’ (Hasan)” (Ibid, P. 58, # 1846.)

Ibn Qayyim, in his above-noted epical work, provides this rendition of that hadith: “The prophet (may Allaah send salutations upon him) encouraged marriage saying: (marry so that my nation will outnumber other nations).” (Imam Ibn Qayyim, P. 614.)

Speaking to the same concepts, “Ibn ‘Abbaas has said: the best of this nation are those who have the most wives.” (Ibid.) Again, from the same epic source, this clear rendition of a hadith from Sunan Abu Dawud: “the prophet (may Allaah send salutations upon him) said: (marry the loving and fertile so that my nation may outnumber other nations). Narrated by Aboo Daawud.” (Ibid, P. 615.).

And again, from the same revered Imam. Speaking of the alleged prophet’s marriage to the former wife of his adopted son, Zayd Bin Haaritha, Zaynab Bint Jahsh. Qayyim relates, “Allaah,” authorizing, sanctioning, ratifying that union, allegedly, “doing this so that his [Muhammad’s] nation would emulate him,” Allah “joined him [Muhammad] in matrimony with Zaynab….”And along with that action, “Allah” allegedly declared, “‘the wives of your biological sons are lawful for you.’ [An Nisaa/23]” (Ibid, P. 621.) As noted, “Allah,” allegedly took those measures for the benefit of Muhammad’s nation.

One could easily carry on citing more of the same, clearly showing, specific guidelines and law allegedly provided for a specific nation: the Shari ‘a of Muhammad for the benefit and guidance of the nation of the Muhammad.

What’s more, because the Shari ‘a of Muhammad, as historians and scholars of Islam provide, gets it legitimacy from the “Book of Allah and the Sunnah of Allah’s Messenger,” for such reasons, it is impossible to separate “the Shari ‘a of Muhammad” from the nation of Muhammad and from the din of Muhammad, which din was/is Islam. Thus, quick math for the believer works this way:  to reject the Shari ‘a of Muhammad is to reject the din of Muhammad, which is Islam. To reject Islam is to do so because one disbelieves thus rejects the message of the alleged Prophet of Islam. And for those who do so, as cited above, “Allah’s book” commands the believer in the way of Muhammad: “fight those disbelievers who are near you, and let them find severity in you…” (9: 124).

In other words, “Allah’s Book” commands the Muslim to practice the tenets of their faith system and to enact the law that “Allah” sent to govern the Muslim nation. In short, practice their Islam.

Part of practicing that Islam, as we will speak more broadly on later, is swearing allegiance to the designated leader of the Muslim nation. Sallaabee speaks to that command, stating, “the general masses of Muslims must unite around that candidate and oppose all who rebel against him.” (Sallaabee, Ibid, [The Biography of ABU BAKR AS-SIDDEEQ] P. 248.) Doing so is simply complying with the Qur’anic command to “Obey Allah and obey the Messenger and those in command among you.”

“Islam,” provides Imam Doi, “is a religion and a way of life based on the commandments of Allah contained in the Holy Qur’an and the Sunnah of the Prophet of Islam, Muhammad (Sallallaho ‘Alaihi Wasallam).” For such reasons, adherents to Islam, as stated and spoken to above, from the first to the last of them, are commanded to fashion their lives according to that found in “the Holy Qur’an and the Sunnah of the Prophet of Islam.” (Doi, Preface.)

As Doi, inculcates, “Every Muslim is under an obligation to fashion his entire life in accordance with the dictates of Qur’an and Sunnah.” The Sunnah, of course, as noted, is “the second source of Islamic legislation.” And “it is in the Sunnah that one is able to see the practical application of the Qur’an’s laws and legislation.”

(Ibid; As-Sallaabee, Ibid [ Biography of ABU BAKR AS-SIDDEEQ],  P. 252, respectively.)

One clear example, among the countless thereof, of the Sunnah revealing the details and practical application of the Qur’an’s laws and legislation we see in the Qur’anic injunction on  Rajm—stoning to death. The Qur’an provides this instruction on that injunction, with tafsir here included clarification:

 

“If any of your women commit fornication, four of you [(Muslim men)] must be witnesses against them [that they have committed it]. If they bear witness, detain them in their homes [and keep them from socializing with people] until death releases them [when the angels take their souls] or Allah ordains another procedure for their case [some other way to emerge from their imprisonment. The Muslims were commanded to do that at the beginning of Islam and then Allah ordained flogging with one hundred lashes for virgins who fornicate and exiling them for a year, and for married women he prescribed stoning. A hadith clarified the penalty when the Prophet, may Allah bless him and grant him peace, said, “Take it from me, Allah has ordained another procedure for them.” [(Muslim.)] (Tafsir al-Jalalayn 4: 15.)

 

(As we will read on shortly in this series, the above “Allah ordained flogging with one hundred lashes,” easily, for some was in fact capital punishment. My Saudi friend, “Kalid,” attested to the same. As were/are other forms of prescribed punishments [haad]. Unsurvivable. Thus, a death sentence. For such reasons, Mosaic Law, harsh task master that it was, it declares, “if the wicked man be worthy to be beaten,” then, “Forty stripes he may give him, and not exceed….” [Deuteronomy 25: 2 – 3. (KJV)]

As a Christian, as a sinner saved by Grace, I thank God, all the more, for the Cross. For the willingness of the One slain there.

He, whom, as the prophet Isaiah declared, “was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.”  (Isaiah 53:5.)

Commenting on this last cited above Qur’anic verse and topic, Imam Doi states, “When this verse was revealed, it was understood that those guilty of adultery should be given one hundred lashes as a punishment.”  Then, pointing the reader’s attention to the above mentioned and below provided Sahih Muslim hadith, Doi asserts, “The Prophet (S.A.W.) clarified the injunction.” (Doi, P. 238.)

Indeed, thus, for the benefit of the would-be-believer, providing clarification on the above verse, Sahih hadith provides, “ Ubada b. As-Samit reported: Allah’s Messenger (SAW) saying: Receive (teaching) from me, receive (teaching) from me. Allah has ordained a way for those (women). … in the case of married male … with married female, they shall receive one hundred lashes and be stoned to death.” (Muslim, V. III, Book Pertaining to Punishment in Islam, p. 149, #1690.)

On account of the above verse and the clarification of it provided by sunnah, Sahih Muslim also relates, “‘ Abdullah b. ‘Abbas reported that ‘ Umar b. Khattab … said …. Stoning is a duty laid down in Allah’s Book for married men and women who commit adultery when proof is established, or if there is pregnancy, or a confession.” (Ibid, #1691, P. 150 – 151.)

As such, such was the law of Medinah [“Yathrib”] — cornerstone city of the Muslim nation — as Umar asserted, a law “laid down in Allah’s Book,” clarified by the words spoken, judgments, and punishment dealt out by the alleged prophet. Hence, as above-stated, “The practical application of the Qur’an’s laws and legislation” are clearly disclosed and demonstrated in the above Sunnah.”  Such was the law, the guidance, the practice honored and upheld by the exemplary “Muhajirun and the people of Yathrib [the Ansar] who had become Muslim.”

“Allah’s law” delineated through and in the life and actions of the alleged prophet, thus, via that life and its actions, the believer saw the deeds and actions that, according to Islamic doctrine, belonged and belong in his/her life.

Hence the Doi provided sad story of Caliph ‘Umar’s second son, ‘Ubaid-Allah, alias Abi Shamhah, which, herein, in post following, shortly we shall read. Story providing a snapshot of the law of the Muslim nation in practice. A law for all Muslim for all times — a law, once established by “Allah and His Messenger,” Muhammad, inalterable by mere man. A law, as above-cited, all Muslims are commanded to affirm. And a law, mind you, as touched on, to which the believers’ obedience to it comes under the purview of the Qur’anic command to “obey Allah and His Messenger.”  (“‘Believe in the way that the people believe.’” [Surat al-Baqara: 13] …. means…. affirm Muhammad, may Allah bless him and grant him peace, and his Shari’a in the same way that the Muhajirun and the people of Yathrib [the Ansar] who had become Muslim affirmed him.”) As Imam Doi states, “Since the Ummah has the first allegiance to be paid to Allah, all the affairs of Muslims should be guided by the Divine Book (Kitab-Allah). “ (Doi, P. 15.)

Hense, Doi’s affirming, concerning the Islamic Qadi (judge), “The best instrument in the hands of a Qadi are the Book of Allah, the Sunnah of the Prophet, the decisions of the Sahabah [Companions], Tabi in [Successors], and Tabi’ Tabi ‘in [Followers of the Successors] and above all Taqwah (the fear of Allah).” (Doi, P. 13.) More later [in this series] on that “best instrument” —  the safety net built into Islam for the benefit of the citizens of the Muslim nation.

Clearly, no law is more viable than commands that come directly from the mouth of the Lawgiver. Thus, regarding that, because, according to Islamic doctrine, the law giver is “Allah,” and Allah commands obedience to himself and to his messenger, Muhammad;  thus, categorical obedience to Allah and his messenger is law all citizens of the Muslim nation are to honor and act upon.

For that reason, the behavior of the citizens of the Capital City of the Muslim nation was behavior with its origin found in “Allah’s Book,” which includes that in the sunnah of his messenger, Muhammad. Verdicts delivered and dealt out in that city, “City of the Prophet,” the judgements executed on its streets or in its environs, would be the verdicts and judgements of the alleged first “Allah-appointed” leader and commander of the Muslim nation, the alleged Prophet, Muhammad. Moreover, those verdicts and judgements would be regarded as the verdict and judgement of God. And with that city and citizenry of the Muslim nation, “Allah” provided the blueprint for actions and deeds that all citizens of that nation are to follow and implement in their daily lives. To include, the swearing of allegiance to their respective leader.

As “Allah’s” word affirms, “ ‘But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.’ (Qur’an 4: 65).” (as rendered in as-Sallaabee’s, Biograpy of Abu Bakr, P. 251.)

And all leaders of that nation, who succeed that first alleged leader of the Muslim nation, they are to enforce the limits established in and by the decisions and verdicts rendered by the alleged founder of Islam.

Moreover, in all years and generations following the death of the alleged “Prophet of Islam,” that oath of allegiance to “accept (them) with full submission” the ways of the alleged prophet, that then is due to the Caliph of that era — as long as that Caliph strictly follows Sunnah.  As the alleged “Messenger of Allah” clearly spoke to, warning, “ ‘Whoever dies without having a Bai’ah over his neck dies the death of (pre-Islamic) ignorance.’” (Ibid, P. 249.)

Nonetheless, concerning all the above commands of Allah and his messenger, our alleged “moderates” say, garbage! That is where these orders and examples belong, “who needs them, who wants them? sure ‘ the devil, not us.

” … just needless, unwanted refuse… ”

But those who believe, they act on their Islam. Do all they are “Allah and His Messenger” commanded to do.

Our alleged moderates are one or the other: true believers lying to us about the tenets they hold dear in their hearts or hypocrite Muslims. Munafiqun. More on those later. Stay tuned…:

 

 

 

 

 

 

 

 

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