Tuesday, March 28, 2017

People We Want to Become

1. Have successfully filtered out unislamic cultural vestiges due to centuries of Muslim decay, colonialism, nationalism and global materialism and have replaced them with the ideals from the Quran & Sunnah.

2. Love reading and teaching.

3. Have a deep connection with the Quran. Know know how to read it, know the word to word translation, tafsir and the holistic concepts which it propagates. Memorize as much as possible.

4. Love to study the Seerah to glean pearls of wisdom to implement in our lives.

5. Do not watch TV, movies and soap operas.

6. Do not listen to music.

7. Are slaves of Allah - not wealth. Abdullah Vs Abdul Maal.

8. Do not deal with riba either in the bank transactions or how they finance purchases like houses, cars and university education.

9. Are not educated in the public school system.

10. Are not closed minded.

11. Are confident but not arrogant of their Muslim identity.

12. Value genuine relationships and keep in touch with people.

13. Have an abundant mentality - not a scarcity mentality.

14. Socialize by doing projects that benefit the Muslim community, rather than just socialize for the sake of socializing in dinner parties, etc.

15. Have high goals - for the dunya and aakhirah.

16. Have learnt Classical Arabic

17. Know how to deal with people of different backgrounds,

18. Understand Islam holistically, are committed to it genuinely and not for the sake of social conformity.

19. Know how to apply Islam is new situations or have a network of good scholars accessible who can suggest solutions. Are not shy of asking difficult questions.

20. Do not hesitate to do the right thing.

Thursday, May 12, 2016

Secularization of An Islamic Republic

When the British colonized South Asia, the native population were believers in God. The Mughal Empire was disintegrating. There were many regions ruled by Muslim monarchs. The Muslims residents lived according to their centuries old traditions. Their culture was a mixture of Persian, Turkish, Afghan and Indian influences. Arabic was a foreign language for them and they were dependent on their scholars to interpret religion for them. The scholars for the most part were answerable to the ruler and presented the ruler’s version of Islam. The people were taught to read the Quran for blessings but were not aware of what they read. The rulers were not interested in educating the general population in the religious sciences. Most centers of learning were fixated by jurisprudence rulings about matters instead of the principles of religion. The societies were for the most part deprived from the fresh wisdom from the study of the Quran. In fact, the religious elite considered it haram to translate the Arabic Quran until the time of Shah Wali Allah of Delhi.

The British arrived with their technology, civilization, religion, culture and education and set about establishing their institutions for its dissemination from Calcutta to Delhi and beyond. The Muslims were in no position to oppose the civilizational onslaught. There were two main reactions from the Muslims. One group said that they will completely boycott the Western influence and culture. This group dispersed to the corners of society and study to the teaching of the religious sciences. The Darul Uloom of Deoband represents this group. Traditionally, its students have been blind to modernity. The second group led by Sir Syed Ahmed Khan said that they cannot avoid the knowledge which presented itself to them. He argued that they will study Western knowledge, take whatever fits Islam and discard all that does not. Modern Muslim education institutions were established in India and then in Pakistan based on this philosophy. In theory the attitude of this group was right, but in practise the students of these institutions were mesmerized by Western civilization and the hard physical sciences like physics. They applied the methodology of Western scientific inquiry to explain their own religion. As it was, the practise of Islam was lost in the decadent Muslim monarchies. 

These educated elite then set about explaining religion based on their own warped reasoning rather than through the understanding and practise of the Prophet (SWAS). There were very few students of this system who mastered Western knowledge better than the Westerners and excelled at it to the degree that they were able to see the inherent flaws in it. One such student was Muhammad Iqbal who then used inspiration of Quran and Hadith to realize flaws in Western thought and the centuries of decay which has characterized the Muslim civilization. He realized that the sources of Islam had the basis of a system of life which was inherently stronger, just and better. He outlined the methodology Muslims needed to regain the intellectual heritage through his seven lectures in the “Reconstruction of Religious Thought in Islam”. His poetry yearned to wake up the Muslims. Other than Iqbal, the majority of the graduates of this education system were Muslim versions of their colonial masters especially in later times. Other than the feudal landowners, in time they became the Muslim elite. It was such elite who were the leaders of the movement to create a modern nation state for the Muslims in South Asia – Pakistan. The theoretical basis on this state was to be the system of life of Islam. That was the rallying point for all the Muslims of South Asia.

When the Islamic Republic of Pakistan was created in 1947, most of its citizens were cultural Muslims in the image of the Muslims ruled by the Muslim monarchs of pre-colonial South Asia. They were completely depended on the ulema to explain the religion to them. The fact that they never attempted to learn Arabic and have a personal relation to the Quran, has resulted in a very strong Pakistani clergy in a religion in which there is no place for clergy. Whereas the Muslim clergy in India suffered deprivations and state oppression, their counterparts in Pakistan flourished in the Islamic Republic. Their waistlines expanded and they become notorious as “halwa eaters”. For the most part this clergy was educated in Deoband style madrasas and were alien to modern thought. Hence the gulf between modern education and religious education separated the society into people of very different thought processes. Using the masses, the clergy exerted their influence to make sure that the underpinnings of the new state was in theory based on Islam. Thus the constitution states that the sovernity of the State belongs to Allah and that no laws in the legislation can be made contrary to the Quran and Sunnah. But in practice all this has shown itself to be just lip service to Islam. The average Pakistani – educated or illiterate – is deeply sentimental about Islam even if they do not understand the principles of Islam. This sentiment is in fact not for religion, per se, but can be better understood as a form of nationalistic fervor.

Pakistan has managed to produce very few scholars who tried to reconcile the education from the modern secular West to the principles of the Quran and Sunnah. Maulana Fazlul Rahman Ansari was appointed by Ayub Khan for this task. After years of struggle he left Pakistan disillusioned to become the Distinguished Professor of Islamic Studies in the University of Chicago in the 70s. He was severely criticized back home by the Mullahs.

By and large, the people of Pakistan have been left ignorant of Arabic and dependent on a clergy to represent their religion, as the Hindu clergy did before them. A clergy who in out of touch with modernity. Due to their historical distance from forming a personal understanding of the message of the Quran in its source language, the revelation does not have the miraculous effect of their individual hearts to establish and grow eemaan. For the most part, the average Pakistani is stilled entangled in the legalistic complication of religious rulings. External form of Islam has become way more important to them than its essential wisdom and guidance. Due to a power struggle the clergy has divided itself based on sectarian and ideological differences and since people are ignorant to the basic message of their religion, they blindly follow the clergy who denounce all other groups to be misguided and destined to Hellfire. There are frequent infighting among the followers of these groups so much so that they refuse to pray behind one another. The participation of religious groups in national elections has resulted in smear campaigns of one Islamic party against another. The question of leadership prevents them from contesting elections as a united body.

In this backdrop, to the average educated Pakistani the bickering among its clergy and the general state of their followers, results in disenchantment with formal religion. To many, the ignorance of the clergy to modern thought and their blind followers, their infighting and their power politics, distances them from religion. Many await for the ideal Muslim leader to help save them. They elect one corrupt politician after another – each one turning out worse than the other. They do not realize that salvation lies in their own hands. Each Pakistani can change his destiny by educating and reforming himself. If he has secular education, he can seek religious education and vice versa.

Since the ideology of the State is theoretically Islam, every Pakistani pays lip service to it, but to most deep down they know that this is a farce. Thus Pakistani society is a society in which hypocrisy in institutionalized. When the 2005 earthquake happened in Pakistani, I made a general appeal in the oil company I was working in Abu Dhabi for donations. Soon afterwards, I was approached by my manager, a UAE national who had studied Mechanical Engineering in US. He was a practicing Muslim. He used to pray dhur in congregation and was in Makkah in the last 10 days of every Ramadan. He told me that Pakistan is cursed by Allah because Pakistanis made an oath to establish it on the basis of Islam and had shown themselves to by hypocritical in this pledge. This earthquake, according to him, was a punishment, so was the floods, the dismemberment of the country, the electricity crises, the law and order situation, the ethnic and sectarian strife, the domination of India and other countries, corrupt leadership, etc. According to him, Pakistanis deserved what they were getting.

In the absence of any practical ideology, the Pakistani state has become a failed state. It consistently ranks among the top most corrupt countries of the world. Its rulers set the example for its population by looting the nation. The son in law of the politician who promised to provide every poor Pakistani bread, cloth and housing, used his father in laws popularity to win the election and soon became the richest Pakistani in the land. In this state of affairs, the average Pakistani equates the failure of the State with the failure of its ideology, i.e. Islam. The War on Terror and the subsequent emergence of terror groups in the name of Islam has also led the whole society to secularize en mass. The world media from the West and India is beamed into Pakistan, exposing the average Pakistani to secular liberalism. Many seek escape from their painful state by immigration. Most of those who immigrate lose their religion in one or two generation. Those who try to hold on can seldom do so till the third generation.

The Pakistanis who are in diaspora throughout the world should realize that they are there due to divine collective punishment from Allah like the Jews were punished before them and were dispersed throughout the world. Their salvation is still the same. They have to change themselves and their children to change their destinies. As Pakistanis (for the most part) have proved themselves to be a hypocritical people, they will do well by associating with Muslims from other countries rather than themselves. Their repentance should include a complete cut off from the hypocritical culture they grew up in. A complete disassociation with Pakistani culture by cutting off all satellite channels in their homes is a good step. If their children lose the Urdu language they should not grieve, but rather take the opportunity to replace the language of hypocrisy with Islam’s source language – Arabic. They will benefit more if they stay away from traditional Pakistani religious groups in the West. It is better for them to join a heterogeneous jamaat with good representation of indigenous Muslims and indigenous or second generation Imams.


Rather than follow the Pakistani formula of success for their children, they must realize that role of their children in the West is not to become cogs in the secular machinery of the West, but rather to become agents of positive change by reforming Western society as Iqbal had envisioned. The West is already technologically very advanced. The effect that your child will have as a Computer Scientist in such a society is insignificant as compared to the role he can have by intellectually challenging the extreme nature of this civilization due to its distance from religion. Thus as spiritual doctors, you children can serve their host society better as it is their own society. As callers to religion, they have a lesser chance losing their way of life and in the process reconcile the modern with the religious in a manner that your intellectuals in Pakistan failed to do. Perhaps then may Allah forgive us.

Friday, February 5, 2016

A Call to Duty

(Translated from Urdu by Abu Abdullah -- from Shaoor - e - Hayat (author Maulana Yusuf Islahi))

There is no doubt that you pray regularly with obligation; keep the fasts; carefully pay the obligatory charity; if capable, you go for the pilgrimage; you are very sensitive about halal and haraam; you are very careful about piety and cleanliness. All this because you are aware of your being a Muslim.

Thank God, you are not alone in this. There are hundreds of thousands like you in the Muslim nation that follow the rulings of the Shariah. Despite our characteristic helplessness, even today Muslims follow their religion and its worship more than the followers of any other religion. Even today, there are hundreds of thousands of individuals among the Muslims whose lives are enviable examples in terms of their piety and their sense of duty. They are those whose lives and characters are as clean as a mirror, whose piety is beyond any doubt and in whom the society lays its trust. In fact, no other religion can produce people of their stature.

It is also a fact that the population of Muslims is the second most in the world. They have all sorts of resources and means. They have coal, petroleum, iron and gold. They are also wealthy and there are many parts of the world in which they are in the government. But it is also a hard reality that despite their religiosity, wealth and government, they are the most disgraced and ineffective of people. They do not have any opinion, plans, rank and importance. On a personal level you may certainly find in them hundreds of thousands whom humanity can be proud of, but on a collective level they have no stature in the world.

You are an individual in the Ummah. Your future is tied to its future. Does your conscious prompt you that the Ummah should be dragged out of this humiliated state and return to its former glory? Did you ever wonder, what is the reason for this worthlessness and humiliation? In fact, the Ummah has forgotten the duty for which Allah had created it. The Musllim Ummah is not a self-made nation like other nations. Allah created it for a specific plan and great reason. Allah has enjoined it a mission which was the same as that of the messengers. The sequence of prophets ended with that of Muhammad (SWAS). There will not be a prophet after him (SWAS). The duty of delivery of the way of life (deen) to humanity is incumbent upon this Ummah. This is the reason for its existence. It is for this purpose that Allah has enjoined this Ummah for and it is in this duty’s fulfillment that its destiny is set. Allah says:

“You should be such an Ummah that calls to good”.  (Ale Imran)

The meaning of “good” is any good deed and positive concern which all of mankind has considered it as such. Allah’s revelation also has considered it so. “Good” is all those good deeds, the sum of which is the correct way of life (deen), which all messengers of Allah have always brought forth for all slaves of Allah. The Ummah’s duty is to call humanity to this message without any bias. They should carry it out with the same feelings and desire that the messengers did it. That is because this is the mission that Allah has enjoined on this Ummah.

The similitude of calling to the right way with respect to the Ummah is like that of the heart in a human body. The human body is of good till the heart in it is working. If this heart stops beating then the human body becomes a pile of earth. This is because the heart is the provider of healthy blood to the rest of the body, thus keeping it alive.

If the Ummah is carrying out this duty with fervor by promoting the right factors according to Allah’s plans and wrong factors are being discarded, the good is being enjoined and bad is dying, then it means that the Ummah is alive. It means that greatness, prestige and high stature is its destiny. But if the Ummah is forgetful of this duty and becomes insensitive to the work of the true way of life (deen), then it is deprived of all life. So how can a dead nation reach the stature of prestige and greatness?

With respect to Allah all the Ummah’s importance is when it fulfills the demands of the duty for which Allah has made it great. If it neglects this purpose and it does not have the sense left in it as to the duty Allah has created it for, then Allah does not care who is trampling on it and who is humiliating it.

The expensive watch strapped on your wrist is certainly a blessing for you. You have placed it in its place because it tells the right time and you use it for organizing all your tasks in their proper times. If it always tells you the right time, then you beautify your hand with it and take proper care of it. You will not wish that even a drop of water falls on it; its sensitive glass to be hit by something. But the worthiness of the watch, its protection and care, etc. is valid only while it tells the right time. If it stops working time and again, sometime it runs half an hour fast; at other times an hour slow; you are fooled by it time and again; your schedule is affected by it; the purpose for which you put it on your wrist is not fulfilled; would you like to keep it on your hand and you protect it in the same manner? Certainly you will decide that this is not a watch but a collection of metallic parts. The proper place for it is not on the honorable hand but rather a recycling bin. Then you do not care what happens to it while it is being recycled; how it is opened and how its metal is melted. According to you, its proper status was due to the fact that it told the right time or not, because its creator created it for that purpose and you spent a small fortune to buy it.

Allah created the Muslim Ummah for the purpose that they propagate His deen to the rest of humanity, spread the good in the society and erase the bad. As long as they are carrying out this duty, they will gain Allah’s victory and protection. He will be its protector and overseer and will honor it with greatness and high stature. But if the Ummah is neglectful of this duty, neither its big population, nor its wealth and government will be of any good to it. Its excess in verbal glorification of Allah, extra prayers and Allah’s remembrance cannot lead it to honor. Neither does individual religiosity prevent the anger of Allah from descending upon it. If everywhere there is deviation from the truth and the slaves of Allah forget Allah and follow their desires so that they only care for themselves then you should realize that soon Allah’s wrath is near and nobody can escape His reach. Jabir (RA) has said that the Prophet (SWAS) said:

“Allah (SWT) said to Jibreel to destroy such and such a town. Jibreel said: Lord, in it is one of your slaves who has not disobeyed you even a wink of an eye. Allah said: Yes Jibreel, destroy him as well as the others, because all the town disobeyed and he was not affected by it.”

If this hadith causes you internal restlessness then value that feeling and supplicate to Allah that He increases this restlessness. Your duty is calling you and this restlessness can propel you to fulfill your duty.


Friday, January 15, 2016

A Peep into the Pakistani Psyche

Muhammad Asad was born Leopold Weiss, an Austrian Jew. He was able to feel the intrinsic truth of Islam through personal experience and study. So he entered that faith in the past century. He provided services to the then nascent Pakistan, by working on its ideological foundations. He concluded that the parliamentary system could be considered as the modern equivalent of the function of Islamic concept of shoora. He explained his position in his brief work called “The Principles of State and Government in Islam”. Thus he tried to justify the existence of a modern parliamentary nation state working on Islamic principles as the answer to Islamic government in the modern world.

Today we are at a better position to understand the validity of this assumption through hindsight. The experiment that is Pakistan has shown us the futility of trying to implement Islam top-down. Islam, by definition, can only be practiced based on the methodology that the Prophet (SWAS) taught us, i.e. from the grassroots changing one heart at a time. When a critical mass of the population has internalized the message, they will willingly submit to every Islamic command. Trying to ram Islamic Law down the throat of a population that does not even understand the holistic concept and implications of Islamic monotheism is a recipe for failure.

The strange marriage of Islam and the modern nation state has resulted in a unique psyche of a people. State indoctrination through its educational systems and media has produced a nation whose social problems can only be understood by understanding this psyche. The education system from grade 1 to university teaches a form of Islam which is intertwined with modern nationalism. It does this through its “Islamic & Pakistan Studies” curriculum, which is a compulsory subject for all. Through it, the student learns how the Muslims have a unique identity as compared to other religions and how this justifies that they should have a separate homeland. It is argued that if they did not separate from the Hindus they would have dominated them economically. Thus use of an ideology of deprivation to divide people is ingrained in the Pakistani mind. This scarcity mentality, of being a taker rather than being a giver, drives the average Pakistani. The subsequent shattering of Pakistani society into ethnic groups and sects is a direct result of this mentality. Every group is ready to work together to address economic and social deprivations and threatens to separate.

This ideology shows how the seeds of materialism that were sown at the conception of the Pakistani state have resulted in a complete tearing apart the social fabric of the current Pakistani society. Everybody from the head of the state to the common man is running the economic race, except a very small minority. People have organized themselves into groups and they feel no remorse to oppress others for their own economic and social well-being. The end result has been a total collapse of human values in a society where even brothers fight for their inheritance. Cheating, violence, theft, bribery, killing, kidnapping for ransom, etc. are common everyday happenings. People have become so used to them that it does not affect them anymore.

In this warped way of thinking all concepts are turned on their head to give a new meaning. Learning, which has a very high status in Islam, is now engaged in only to earn. In general, people have given up reading. They read just enough to earn their degrees and progress in their careers. For the most part, government only invests in education which can provide the graduates jobs. There is almost no investment in the social sciences, which are so important. The social sciences are the keys to developing human thought and consciousness. Unfortunately, not many bright Pakistani minds are pursuing them.

The holistic concepts of Islam are so brutally mashed to justify nationalism that they have become enigmatically difficult for the normal citizens to reinterpret. The fact that they have already studied “Islamic Studies” throughout their education deludes them into thinking that they already understand everything. The distance from Arabic, causes the average Pakistani to grope at different “isms” which they have studied in English to try to explain Islam to themselves. Many educated Pakistanis try to understand the Quran though English or Urdu translations. Although, they certainly gain some gems of wisdom in such a study, what they can achieve through direct Arabic reading and study is incomparably vaster. It will affect their hearts and minds more. Such is the miracle of the Quran. The Sufi traditions of Pakistan which were influenced by Hindu practices, have transformed Islam so far from its pristine original, that the ordinary Pakistani has trapped himself into centuries of un-Islamic concepts and practices.

Thus we have a society today that is steeped into materialism and uses Islam to complement, justify and perpetuate that materialism. For the most part, the population is deluded that they understand the religion. Generally, their concepts, culture and practices are alien to the Islamic ethos. They tend to justify every good or bad thing they do using the religion. They are excited into a jingoistic high at the mention of Islam. They get very emotional on hearing hollow slogans which politician after politician has exploited. No doubt, many Pakistanis have left Islam or became disenchanted by it, by observing the society around them. Many migrants to Western countries shed their religion when they shed their Pakistani citizenship due to the tight coupling of the two in their minds. The hope for Pakistanis as well as all Muslims, is to return to the pristine teaching of Islam through learning and practice. The unnatural wedding of Islam to nationalism and the crude manner that it has been implemented has inadvertently caused strange consequences in the Pakistani psyche. Only when the psyche of a critical mass of people has reformed, can we hope for a reformation at a macro level. Until then the real struggle is to reform oneself and those around us through the prophetic methodology of tarbiyya.

Sunday, January 10, 2016

Holding Onto Hope

It seems almost all there is to life is related to our perception of it. People who have a habit of harboring positive thoughts have a happy life while those who keep complaining, experience bad consequences in life. In the process, they experience difficulties, miseries and depression. This perception has a direct effect on the quality of one’s life. This is a natural law. Indeed Allah (SWT) says in a Hadith Qudsi:

Allah the Most High said, ‘I am as My servant thinks (expects) I am. I am with him when he mentions Me. If he mentions Me to himself, I mention him to Myself; and if he mentions Me in an assembly, I mention him in an assembly greater than it. If he draws near to Me a hand’s length, I draw near to him an arm’s length. And if he comes to Me walking, I go to him at speed’

One of the scholars once advised: “if you see someone carrying many glasses in a tray in an unbalanced fashion, do not even say that the glasses will fall. Indeed if you do so they will certainly fall.”

The Prophet’s (SWAS) life is full of so many events in which having hope seemed so incredibly difficult. The changes of things going his way were so small, yet time and again he never lost hope or became depressed. On the outskirts of Makkah when they were just about to be caught outside the cave of Thawr he reassured Abu Bakr (RA):

“If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, "Do not grieve; indeed Allah is with us." And Allah sent down his tranquility upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah - that is the highest. And Allah is Exalted in Might and Wise” (9:40)

Indeed optimism was a prominent characteristic of his personality. He has been reported to have said:

“O son of Adam! You are free to choose from what befalls you in your life, between despair and hope, pessimism and optimism. However, you shall find your hope and optimism with Allah, and your despair and pessimism with Satan, 'in order that he may cause grief to the believers. But he cannot harm them in the least, except as Allah permits' [Al-Mujdilah: 10].” (Bukhari and Muslim). 

Certainly, having good positive thoughts and good opinion about Allah is a form of worship. He (SWAS) said:

“Hoping for good is also an act of worship of Allah” (Tirmidhi and Hakim).

Regarding persisting with patience in difficult times, he (SWAS) is reported to have said:

“Whoever abstains from asking others, Allah will make him contented, and whoever tries to make 
himself self-sufficient, Allah will make him self-sufficient. And whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience” (Bukhari).

As we approach the end of times, the global news seems sadder by the day. Life seems to get harder and harder. With a loss of human values in modern societies, crime, violence, indecency, etc. keeps increasing. Our younger generation faces challenges that we never dreamed about. Despite all the atmosphere of negativity, we must not give into complaining for indeed if we take the time to reflect deeply we will realize that despite all these problems we enjoy countless blessings.

Try to reflect and write down only 3 things in your diary that you should give thanks about for that day on a daily basis. If you do this exercise persistently, your outlook, health, the quality of your life and the events that will proceed from it will all improve. Countless scientific experiments in the field of Positive Psychology have shown this to be true. See http://www.health.harvard.edu/newsletter_article/in-praise-of-gratitude

Remove all negatives from your life. Stop listening and paying attention to those who only complain. Trash your TV as even watching the news every day is a recipe for chronic depression these days. Replace them with positives. Volunteer in activities with group of people who are improving the condition of humanity. Be with those who are positive and their positivity will affect you.

Know that having good hopes is a natural medicine to a fulfilled and happy life. You have the power as to what attitude you adopt. Be positive. Allah (SWT) loves positive people who are engaged in constructive activity and do not have time for negativity. Engage in exercises that build gratitude. It has shown to have amazing therapeutic value. Be with positive people and cut off all avenues of negativity from your lives. 

Wednesday, December 16, 2015

Sharpening the Saw

Our daily routine defines what we are, what we think and what we will do in the future. Often we grow up with a societal narrative as to what we are supposed to accomplish in our lives. For most of us, it is what our parents, media, friends, community, school, university, workplace and country has ingrained in our thinking. As we progress in life the stereotypical societal expectations are enhanced and reinforced, without us ever taking time out to think why we are doing what we are doing in our lives.

Some consider this a modern phenomenon, but the truth of the matter is that it has been going on throughout history.  Many great men came to a point in their lives where they questioned the prevalent mores, values, beliefs and customs of their societies. The Prophet (SWAS) took time out to meditate in the wilderness before divine revelation descended upon him. Even those who have been trained into the religious sciences and have accomplished great stature, come to a point where they seek to understand basic assumptions in life.

This happened to Imam Al Ghazzali as well. As the Principal of the top center of learning of his time – the Nizamiyya of Baghdad -- he had reached the pinnacle of his professional career. He had mastered, at least externally, what was known of the religious sciences. He was an eloquent orator and an articulate debater of religious doctrine. Nevertheless, he experienced a time when he was dumbfounded at the essential meaning and purpose of his life. He did not understand why he was doing what he was doing. After extended periods of confusion and internal turmoil he took the bold decision to give up all he had – his career, position, wealth, reputation, family, city, etc. He set out to live a life of a wandering ascetic. He spent years in ignominy undergoing deep contemplation, dhikr, spiritual exercises, etc. This experience transformed him. He used the spiritual experiences he underwent to document the inner insights from the meaning of the external Sharia that he was trained in his youth. After years of solitude, he emerged into society to teach the kernels of truths he had discovered -- some of which he documented in his Magnum Opum, Ihyaa Uloom Uddeen (The Revival of the Religious Sciences). His explanation of Islam transformed it from rituals of external fossilized customs to a meaningful transformative internal agent for positive change.

Modern professors take a sabbatical from their daily research and teaching. This has shown to add essential depth and meaning in their vision. Modern day Muslims are eager to excel in their education and career. Have they considered taking a sabbatical from their daily routine to enhance their perspective of Reality? As witnesses onto humanity, Muslims have higher goals than to just earn a living. To play their part out sincerely, they need a deeper understanding of the world and this life than the common people of other faiths.

Ideal periods to achieve this is at key crossroads in life: after graduating from high school or university, after establishing yourself in your career, after marriage, etc. It is important that one tries to broaden one’s understanding at a stage in life which would allow him/her to contribute in life later on. Most people undergo such changes after retirement only to prepare for death.

Freeing oneself of the luxuries of life makes one independent of many needs which chains many people into inaction and a compromised life. Try living without your cell phone, the internet, a soft bed, rich food, television, support from family and friends. Someone who undergoes such experiences does not fear deprivation. Their eyes are always fixed on more meaningful goals and they are able to sustain almost all circumstances in life. The only thing that should not be compromised in the ability to practice the deen, a simple but clean environment and access to quality Islamic education.

As parents, we should expose our children to tough circumstances as well and arrange such spiritual retreats for them from an earlier age; whether they be in the form of Muslim scout camps, long weekend Muslim youth retreats, hiking trips, voluntary fasts, etc. Once they are old enough we should encourage our children to enroll in study abroad programs to third world countries, volunteer programs like Muslim Peace Corps and study Islam formally with traditional scholars in the Muslim world.

We need a generation of insightful Muslims, like Imam Al Ghazzali, who are completely in tune with their religion and also capable of providing insightful solutions to the deficiencies of the Modern World.

Sunday, November 1, 2015

Ways to Seek Righteous Companionship

1.       Visit Masajid Daily
For men, the masjid is a place they visit several times a day. They tend to pray with the same people on a daily basis for extended periods. With time, they get to observe the congregation and unconsciously get to know their habits, behaviors, likes and dislikes, strengths and weakness, etc. Thus the local masjid is a fertile ground to seek righteous companionship. The imam is often someone who has studied the deen for many years and as a public figure is living what he preaches. Befriending him is important to one’s development.

2.       Do Good Deeds Collectively
People cooperate with each other to carry out amaal as saleh in society. Good works come in a whole spectrum of initiatives whether it be building a masjid, donating an organ, drilling a well, financing an ambulance, setting up a soup kitchen or standing up to injustice. People who share a vision and are motivated to spend resources to improve society are certainly one’s you should associate with often. Perhaps the best work is doing dawah and there are ample opportunities to learn and teach your dawah companions. Similarly, I have observed that the people one does Umrah and Hajj with become lifelong friends. How often it happens that one meets such an individual in one’s city’s masjid and reminisce about the spiritual journey they undertook together.

3.       Seek Religious Knowledge in Groups
The status of a scholar is much higher than that of a worshiper. Those who teach and learn religious knowledge together develop deep bonds of brotherhood. Their interest in knowledge for Allah’s sake attests to their piety. They are struggling to develop good characters and manners. Who would not like to be in such company?

4.       Get Married for the Deen
One spends most of one’s life with one’s immediate family, so it is vital to ensure that they are righteous. Marrying a righteous spouse and having good in-laws is critical to enjoy beneficial lifelong companionship. When one has children one focuses on their proper tarbiyya. Establishing a daily family study circle brings blessings in a home. It makes it a visiting place for angels and a nurturing ground for righteousness. Such a home can be a virtual masjid. By inviting good people to it, one strengthens bonds with righteous family friends.

5.       Socialize Through Your Parents & Progeny

After one reaches a certain age, one’s parents become like friends. They genuinely wish the best for their progeny and know them inside out so they can be a good source of council and companionship. Similarly righteous friends of one’s parents who had beneficial impact on your upbringing can be a source of wisdom and advice. Just as one should befriend one’s parents, one should be one’s kids’ best friends as well and in turn seek good company for them. Their Islamic school friends can be ours as well. Other parents who enroll their children in Islamic schools have similar goals and concerns as ourselves. They can be excellent companions. Lastly one’s children’s teachers have the best interest in mind for our families. Their companionship is equally valuable.

The Reality of Halloween

Background
Halloween is a Christianized version of the pagan Celtic festival called Samhain – named after their god of the dead. It celebrated the Day of the Dead which happened to be the last day of their calendar and the end of summer – October 31. On this night spirits of the dead were supposed to visit the earth and their priests (Druids) would try to appease Samhain by sacrificing crop and animals in bonfires. The Druids were believed to talk to the dead spirits who helped them foretell the future. This helped give hope to people during the long, dark and cold winters.

In the AD 800s, Pope Bonifice IV changed this pagan festival and made November 1 All Saint’s Day or All Hallow’s (Holy) Day – a day in which they remembered all the Christians who died for their faith. The night before was called All Hallow’s Eve which became Halloween.

Origin of Halloween Traditions
The Halloween costume is worn because in the past it was meant so that the spirits of the dead who were roaming the earth would not recognize people who would disguise themselves as one of them.

The Druids would go from house to house demanding specific food to offer to the spirits in order to calm them. If their demands were met the household would be prosperous. If not they would suffer misfortune. This is the origin of “trick or treat”.

A Celtic legend described a man called Jack who enjoyed tricking the Devil. After his death, his spirit had to wander the earth carrying a lantern to show him the way. Pumpkins with candles represented his lantern – Jack o’ lantern. They were also supposed to scare spirits away hence odd looking faces were carved on them.

Halloween Today
Every year people spend billions on candy and costume. A survey in 2005 found about $3.29 billion was spent on Halloween ten years ago. Contrast this with the United Nations World Food Program stats:
-         
      More than 800 million people go to bed without food everyday
-          One child dies every 5 seconds in the world from hunger

Today, many Satan worshippers and occult groups ritualistically recognize Halloween as the Devil’s Day.
Over 60% of costumes are sold to adults who become outrageous exhibitionists.

The Islamic Perspective on Halloween
Islam is against following pagan, superstition and idolatrous practices of old.

“We have sent them the truth, but they indeed practice falsehood” (Quran 23:90)

The Quran says that magic harms and brings no benefit (Quran 2:102).

As Muslims, we must cling to the Sunnah of the Prophet (SWAS) as our way of life and deny all invented matters.

“You must keep my Sunnah and the Sunnah of the Rightly Guided Caliphs; cling to it firmly. Beware of newly invented matters, for every new matter is innovation and every innovation is misleading” (Bukhari)

The Prophet (SWAS) warned his Ummah, not to follow the practices of other nations.

“The final hour will not come until my followers copy the deeds of the previous nations and follow them very closely, span by span and cubit by cubit” (Bukhari)

“Whoever imitates a nation is one of them” (Abu Dawud)

What Should We Do on Halloween?
·         Educate ourselves and others about the reality of Halloween
·         Refrain from belief in any superstition of Halloween
·         Avoid supporting Halloween customs by not buying costumes, decorations and candies
·         Refrain from participating in any Halloween ritual including trick or treat, Halloween parties, etc.
o   Not handing out treats to other children; instead, keep the porch lights off and do not open the door
o   One could instead put a box holder with pamphlets describing the reality of Halloween.

Shaykh Abdullah Hakim Quick’s Advice to Muslims on Halloween
·         Avoid it. It’s a night of evil. Satan is our open enemy and we do not play with evil.
·         Trick or treating is really kids begging for candy. Prophet Muhammad (SWAS) disliked and discouraged begging.
·         Remember, some Satanic movements have engaged in dangerous acts, like rape and kidnapping on Halloween.

·         Despite our position regarding this holiday, we must respect the right of those who believe it is a part of their religion or consider it to be just a little fun.

Sunday, April 26, 2015

Ways to Win Work

1.      Know Yourself
Job seekers often overlook the importance of self-realization in strategizing their career. It is vital that you know your personality type and know what you want in life. (Research Myers-Briggs personality test online). A clear vision as to what really matters to you is a pre-requisite for a successful job search. A Muslim should have no doubts as to what his Creator wants from him and how he should deliver. He is well aware of his special strengths and weaknesses. He exerts extra effort to embed his career in the larger Islamic program that he strives for. With this self-knowledge, he knows which industry he should target.
 
2.      Know Your Market
Armed with a personal vision, the career aspirant needs to learn about that industry. The wealth of resources available on the internet make research easy. Social media like LinkedIn and Twitter are excellent research and networking tools. The role of face-to-face research should never be discounted. By short-listing prominent organizations and requesting 15-30 minutes information interviews from them, you not only learn much about the industry but also leave a good impression on its professionals. This research further refines the particular market niche which you can thrive in.
 
3.      Help and be Helped
Armed with this knowledge, what you need is an experienced mentor working in that particular niche. There are many people out there you will give you contradicting advice, but the advice you should seek is of this mentor. Networking is perhaps the greatest tool for a successful job search. You should join your professional organization. Conferences, industry socials and seminars provide ample networking opportunities. For a Muslim, praying in the masjid regularly can be an excellent source of networking. It is important that you never blatantly ask others for work. Not only is this a big put off but is not befitting for a Muslim. Rather your focus should be on providing services by writing articles for your companies of interest in professional publications, volunteering, organizing projects in your professional organization, helping others seeking work, as well as giving relatives and friends good and sincere advice.

4.      Stay Positive, Patient & Persistent
Searching for work is a full-time work and should be planned and executed professionally. Positivity is a contagious attitude. It helps you synergize with positive people and positive natural forces around you. Understand that you will only get your dream job when Allah wants you to have it. So it is vital to be patient and maintain a positive attitude. A Muslim is proactive, persistent, organized and focused and develops complete tawakkul on Allah in the pursuit of His rizq.
 

5.      Increase in Islamic Knowledge & Practice
A Muslim is constantly learning and practicing his deen, especially in this sensitive phase of his life. Not only does he establish prayer in the masjid, but he daily prays Qiyaamul Lail beseeching Allah privately in a time when supplications are accepted. By attending a weekly Islamic class, he keeps polishing his vision of reality. He gives regular charity even if it is a small amount. Islamic knowledge anchors him in constantly striving both for the dunya AND the aakhriah such that he does not forget his greater Islamic mission once he eventually finds suitable work.

Tuesday, January 13, 2015

The Social Impact of Borrowed Living

The one-world materialistic consumer culture that is deliberately being promoted throughout the globe is affecting us. We are falling in to the trap of living a lifestyle based on loans. House loans, car loans, education loans, investment loans, credit cards, digital money, money borrowed from friends and family; all this is affecting us, our families and our society is a negative manner. Let us study the impact of borrowed living and look at some ways to counter it.

Responsible borrowing may sometimes be inevitable. The Prophet (SWAS) borrowed from a Jew. The problem is in living out the lifestyle of borrowed living which is being promoted nowadays. Most such transactions are based on riba and are a never ending vicious cycle which is intended to trap the borrower, affecting him, his family and the whole society.

The primary impact of borrowing is on the borrower. It affects his character. He becomes prone to lying, deceiving, making false promises, cheating and easily falls to corruption in trying to pay back his monthly installments to his creditors; his relations with whom become bad. They say if you want to destroy your friendship, borrow from a friend. Such a person becomes hated in society. People curse him for not paying back in time. He becomes lonely and in extreme situations become extremely depressed and suicidal.

Such people are prone to be led away from truth and reality. They live in the artificial world of advertisements, movies, music and perpetual entertainment which help them find comfort in avoiding focusing on their problems. They develop a mentality of constantly acquiring things rather than taking care of the weak. They look down on others who apparently have less than them and as they do not give zakaat (due to their loans); the poor become envious of them. Having easy access to loans means that often the borrower is not forced to develop good work ethics, enterprise, planning, accountability, responsibility, innovation, reform, service, learning and vision in his work. All this promotes a hollow ostentatious lifestyle deprived of any meaning, spirituality or wisdom. 

A person living such a lifestyle is deprived of all blessings as his transactions are based on riba which Allah (SWT) has promised to make devoid of any blessings. He is living a wasteful life and Allah (SWT) calls such spendthrifts as "brothers of Shaytan". The borrower's relationship with Allah (SWT) becomes weak as he begins to fear people and the future instead of Him (SWT). He always feels guilty and unsatisfied with life leading to addictions trying to find an escape from his predicament. This weak relationship with Allah (SWT) causes bad relations with those around him. He starts perceiving his family, colleagues, neighbors, friends, relatives, etc. as new potential creditors to prolong the pressures of his financial problems.

As ameer of the family a man is supposed to provide halal income, protection and good tarbiyya for those under his authority. All these become difficult for a borrower. His family becomes addicted to the easy life and their demands increase day by day. Consequently this leads to family problems and misunderstandings. The children learn the destructive character traits that come with borrowed living from a young age from their parents.

A society in which the majority of people are trapped into such a malady develops serious social problems. They destroy its very fabric, leading to deceit, thefts, violence, crime, killings, addictions, increase in materialism, loss of spirituality, etc. People become only concerned with competing with each other to acquire things and live out enviable fashions and trends. They lose all meaning in life and live out hollow lifestyles of the celebrities they watch on mainstream media. At a macro level even governments sell their independence through financial enslavement which affects millions of citizens.

The solution to these maladies is to not get trapped in the first place. Try not to take any loan ever if you can help it. Instead of a credit card, use cash or at least a debit card. If credit cards are unavoidable you can ask your bank to automatically pay the monthly balance from your account. The best cure is to change your lifestyle and live within your means. Instead of living a materialistic lifestyle, adopt a spiritual one. Engage in learning and teaching rather than shopping and partying. Adopt the Sunnah in your daily routine.

Realize that the Prophet (SWAS) called the market the worst place and the masjid the best. When you enter the market recite the dua for it. When you do go out for shopping always make a list before leaving the house. Only buy the items on the list. Do it like a chore on fixed times on a weekly basis, not like an outing or entertainment which the mall culture these days promote. Spend the least amount of time possible shopping. Do it without the wife and kids and after a meal. If you can help it, do not visit the market in between your weekly trips.

Make priorities for spending, e.g. you may decide to spend on charity, learning and health while cutting spending in other areas. Engage in free entertainment like going to parks and beaches instead of going to movies and malls. Eat at home by asking your wife to learn to home cook your children's favorite fast foods like donuts, cookies, cakes and pizzas. Buy off season clothing. Do your Eid shopping months in advance before the prices rise. Go on vacations locally instead of going to faraway places.

The Prophet (SWAS) refused to pray janaza for those who had outstanding loans. Even halal loans are not encouraged due to all the reasons cited above. Today’s social architects promote borrowed living. They aim to keep the general public deluded and entrapped so that they keep earning and prospering at their expense. As practicing Muslims, we should see through their schemes and neutralize them. Borrowed living does not only affect the individual, but also the family and society. The wise thing to do is to resolve to live within your means by adopting a simple Sunnah lifestyle with known priority areas for spending. A slave of Allah (SWT) will not rest until he frees himself from all other forms of enslavement, including financial.

Monday, January 12, 2015

Lead O Ameer!

Men are 'qawwam' of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand. (An Nisa 4:24)

Allah (SWT) says that men are qawwam of women. The word qawwam is derived from the Arabic verb qaama/uqeemu which means to stand. Qawwam is an exaggerated/excessive form which indicated constant standing.  Just as a bodygaurd continuously stands gaurding a VIP, the man of the family is supposed to watch over and protect the women of the household. The verse above explains that he is given this function because of the fact that it is he who is required to spend his wealth on them for their maintenance. When one spends on someone continuously, it is natural that he will protect them from all dangers. He will empathize with them and will be inclined to manage their affairs with their best interest in mind.

The applied meaning of qawwam thus encompasses a range of responsibilities of the man which include financially providing for them, protecting them, empathizing with them, understanding them, managing their affairs, making decisions that affect them after proper consultation with them, providing the space and opportunities for the constant learning and growth as well as catering to their every physical, psychological, emotional, spiritual, educational and financial need. In short his role is that of an enabler of success of all members of the household. In order for him to successfully carry out all these responsibilities he has been granted the leadership role of an ameer of the family.

Abdullah bin Umar reported: The Messenger of Allah, peace and blessings be upon him, said, “Every one of you is a shepherd and is responsible for his flock. The leader of the people is a guardian and is responsible for his subjects: a man is the guardian of his family and is responsible for his subjects, a woman is the guardian of her husband’s home and of his children and is responsible for them, and the slave of a man is a guardian of his master’s property and is responsible for it. Surely, everyone of you is a shepherd and responsible for his flock.” (Bukhari & Muslim)

It is apparent from the above hadith that every group of people should have a leader for its proper function. It is not possible for a group to have two leaders or else chaos will ensue. Thus for a family unit, Allah (SWT) in His infinite wisdom has chosen the men to lead. It does not matter how weak the man is or how less he earns with respect to the wife, he is supposed to be ultimately responsible for all family members.

This does not mean that the man of the house is a dictator and does make his decisions based on shoora (consultation) of all his family members. It does not mean that he is to be feared by those under him; nor that he is an enforcer of decadent cultural restrictions that have little to do with Islam. Rather, the husband should study the Prophet's (SWAS) Seerah deeply to help him improve his leadership skills. To help support the husband, wives are required to be obedient to the husband as stated in the above verse. It is worth noting here that their obedience is first to Allah (SWT), then to the Prophet (SWAS) and only then to the husband, so if the husband makes demands against the commands of Allah (SWT) and His Prophet (SWAS) she should decline to be obedient.

Part of the responsibility of the ameer is to engender leadership skills in those under him. The primary manner to do so is to first be good role models themselves. Children may be trained to accept more responsibilities at a young age, e.g. they can be asked to take care of their pets, or be the captain of their school cricket team or lead be the imam at home, leading their siblings and cousins in salaat or baby sitting their siblings while the parents are away. Leadership skills can be formally be learnt in a Boy Scouts / Girl Guides troop. The key element in making the next generation future ameers of their families and societies is to make them feel emphatic to others. This can be done by engaging them in charitable services for those less fortunate than them. Lastly, by providing them comprehensive Islamic knowledge, parents would help them understand the roles required for them to carry out as young adults. The guidance from the examples of the Prophet (SWAS) and his Companions (RA) are invaluable in this respect.

Men are made responsible for a gamut of needs for their family members and hence are given leadership roles by Islam. Like everyone under a leader, wives are required to help the leader by being obedient to him, provided nothing is being demanded against Islamic principles. The man of the family should consult with his family and do everything that is in their best interest. He should use his position responsibly to help all family members develop themselves. He should not misuse the privilege of leadership he is given. He is responsible to pass on good leadership skills to their offsprings so that they become exemplary ameers themselves in the future.

Thursday, June 12, 2014

Participate in Your Funeral Procession

Author: Dr. Ayed Al Qarni
Translated from Arabic to English by Abu Abdullah

Before you die, I request you that you die now for just a minute. Close your eyes and think about your funeral while you are on the bier with the procession group. What state do you want to be after death? Be in that state now. Correct your mistakes. Improve your character. Ask forgiveness for your sins. Open a new page of good character and behavior. Wash your heart from hatred. Clean your conscience from betrayal. You will certainly be remembered for what you did so create the pens of truth. People are the witnesses of Allah on his earth. If they mention you well it will be an acceptable witness in front of the One and Only. If they mention you badly then what grief awaits you?

Indeed we are in the previous ground but we will have no disgrace and there is not for us in front of the shout and the noise that will abase us with it from the Hereafter except that we die only every day one minute – sixty seconds … So we reflect and we repent and we improve our deeds. If we live this minute every day we will return to be upright, loving the good, being useful to people, generous, mild-mannered and approachable. Whoever forgets death, he will live in forgetfulness and will not be watchful of his Lord and will not be accountable to oneself.

We are not more needful of internal peace and this is an issue of man with his self. This was indicated by the book “Don’t be concerned with small issues” by Richard Calson … but this issue originated from Islam from before…What is intended is that the heart of man is not colonized by resentment and hatred and that he makes it a green garden by love and faith. There are those from all delightful pairs from the benefits of character.

How unfortunate for him who fills his heart with rancor, hatred, fraud and envy until it becomes ruins, inhabited by snakes and scorpions.

It is obligatory for us to have mercy on ourselves before people from this destructive war inside us that do not benefit others.

Why don’t we free ourselves from the binding contract? Some of us trust that the people are its enforcers and fabricate for it a plan and he alone is good… and this is idle talk as the people have different beliefs and a lot of good and you will find good people everywhere.

 Look at the flower and do not look at its thorn and watch the moon and do not be engrossed in darkness.

But:

            The eye denies the sunlight due to its sickness

                                                And the mouth denies the taste of water from its ailment.

In Search of Happiness

Author: Dr. Muhammad Al Abdu
Translated from Arabic to English by Abu Abdullah
 
Every human in this life of the world longs for happiness and searches for it but first the question arises: What is happiness? It is wealth after extreme poverty or good health after sickness and strength after weakness. Or is it differentiation with wisdom and virtue?  Is it fulfilling desires and that man lives completely free without restrictions doing what he likes, even if it is against morality and religion? All these matters make it possible to help human mental state. Happiness is a real thing, not mental. So a scholar is happy with knowledge, a generous man is happy with generosity, and a hard worker is happy with the hard work. All of them are greater than he who is happy by eating, and drinking and acquiring things. Are these things the end of human dreams and his future?

Man, by nature always desires other things. He desires to get better or more beautiful things. So a rich man wants something else. Those who realize its idea search for what is greater. There is no end except that man reaches Allah, and is satisfied with Him and finds peace with Him through his worship of Him. And He is with him, protecting him and guiding him. When Omar Bin Abdul Aziz became the Khalifa, he aimed for himself something higher. He said “And nothing is everlasting except His Face”

Whatever man does he is contended. In the world there is devastating pain and sadness, so if one works for the Hereafter this sadness is cured and there is no other path (to happiness).

Happiness is that man has a clear goal which he strives for. This is the big aim confirmed by Revelations. Whenever he exerts himself in this path he is satisfied. Belief in Allah provides man with purification of his soul and mental peace; and courage in his heart. So do not feel very happy concerning what befalls you nor be sad about what is lost. When we look at a man’s face, we can perceive the sadness within him, even if his exterior in terms of his clothes and his smile deny this. The rivalry in acquiring things takes a big portion of their concentration and closes for them the window of true happiness. From among the miracles of the Quran is that it describes this prominent phenomenon which is taking place in our times. The Most High said: “They will pile up wealth, until they will visit the graves”. In such manner, life hastens away from them, so that they spent their time increasing (wealth) until death comes to them.

Happiness is not in comfort that most people strive for. Rather, happiness for the most part is in difficulty, and solving the problems with a satisfied soul and overcoming weakness. The inert man is who does not want to face great task and dangers. This inert man lives completely on others like a funeral corpse being carried on the shoulders of others. The happiness in pain which is followed by success, and in the sadness that is followed by joy and opening of the chest, and in subjugating what is in the universe to reform humans and to make people realize the meaning of humanity.

Wednesday, May 21, 2014

Lessons from an Indian Muslim Diaspora

A lot of the Pakistanis living outside the country who identify from being from Karachi are descendants of a diverse set of Indian Muslim migrants who settled in urban areas of Pakistan with a large concentration being in Sind and Punjab. They make up around 10% of Pakistan’s population. As a minority with no roots in the country they have had to struggle extra hard for survival forcing them to hone their talents, skills and education rather than depend on community or institutional support. From urban Pakistan they have further dispersed and there is a large diaspora of these people living all over the world.

Their unique situation and historical experience has caused them to learn several lessons and receive special blessings that other Pakistanis and the Muslim Ummah as a whole may benefit from. This may be surprising to many who only tend to complain about the deprivation that they suffer from.
Historically, the ancestors of these people were those who believed in the concept of a Muslim homeland or were those who felt persecuted in India and fled to Pakistan upon its creation. As such they were thankful for the blessing of a place on the earth where they were free to worship and be Muslims. Their appreciation of Pakistan was deep, as their dependence on it for their existence was complete. They had a deep love for Islam, even if they did not have deep understanding of its principles and had mixed it up with centuries of decadent Indian Muslim culture and nationalism. This led this group to study their religion further making them those who practice and study their faith the most in Pakistan perhaps after the Pathans.

Most institution of learning in the Subcontinent existed in India rather than in Pakistan upon independence and thus their ancestors brought with them skills, experience and education which was severely lacking in a nascent Pakistan. Thus from the start they valued and strived for education for their survival something that is still missing in mostly agrarian Pakistan. They are directly dependent on Allah (SWT) to provide for them rather than some social privilege. Their educational experience and international diaspora made them understand the global context of their existence in the modern world. As those in the forefront of educational experiences, they have come full cycle to realize both the harms as well as the benefits that the modern world exposes to practicing Muslims. They have the discriminatory powers to separate the wheat from the chaff when it comes to espousing Globalization.
Their minority status had ignited in their conscience a love and appreciation for good values such justice and civil rights which a majority seldom has the need to contemplate about. Thus they are a force for social reform in Pakistan and in the world.

Their experience in the political realm in Pakistan has shown them the futility of the Parliamentary system for improving the condition of Muslims. They have been disillusioned first by the religious parties and then by ethnic nationalism. They have learnt that adopting both the mainstream political setup as well as terrorism leads to failure. Leader after leader has disillusioned them. Rather than waiting for empty promises for jobs like other groups, they have taken the initiative by themselves to improve their own lot through innovative personal initiatives in education and social work.
Their disconnection from their source of culture has resulted in them filtering what they inherited from their ancestors. They have the chance to discard values of a decadent civilization which had deviated from the Islamic ideals. Instead they can pick up whatever good they find, in accordance with their religion, wherever they happen to be.

Many from the current generation have returned to the inspiration from Islam to change their condition. They are applying their intellectual abilities, skills and education to study and implement Islam properly from its sources with the help of accomplished scholars. Their methodology is based on the imparting tarbiyya and education patterned on that of Prophet Muhammad (SWAS) and his companions. Their outlook is holistic and inclusive. Their understanding is based on orthodox principles of Islam, eschewing terrorism which they view as a deviation. They believe in changing themselves to improve their condition based on the ideals of the Quran. Their community includes whoever shares this methodology, from whatever background and in whatever country. Their work is non-political and non-violent.
This change has been due to many factors, including their historic connection and love for Islam, their reliance on their intellectual abilities, their understanding of modernity, the world and the changes in it, their need for self-help, their inclination for social justice and reform, their disenchantment with the modern political system and their politicians, their lack of connection with their source culture, etc. Although Muslims all over Pakistan and elsewhere are flocking to re-learn their deen, the unique experiences of that these people provide valuable lessons for all.

Saturday, May 17, 2014

Rules for Seeking Rizq

1. Do everything from the fear and love of Allah (SWT)
2. Be aakhirah driven
3. Always do the right thing – don’t compromise on your religion
4. Be humble – even the tea boy can teach you many things
5. Keep learning by doing new things
6. Be cheerful and positive – don’t complain...
7. Respect and sincerely care about others
8. Don’t get entangled in office politics – it’s not worth it
9. Don’t seek leadership positions – but accept challenges if offered
10. Don’t snatch work or credit for work from others
11. Be with the Believers – pray in congregation
12. Develop a vision – keep improving it
13. Innovate
14. Don’t let unfair practices stop you from producing good work
15. Keep in touch with people
16. Keep good relations with everyone – not just your countrymen
17. Don’t blow your own trumpet – let your work and character speak for itself
18. Speak the truth – even if it hurts you
19. Have tawakkul on Allah not your abilities and circumstances
20. Strive to live a Sunnah lifestyle – you will be harnessing the power of nature to propel you
21. Learn aspects of your work that complement your speciality
22. Keep track of new trends in your field – attend conferences, workshops, seminars
23. Look out for opportunities to do good work – volunteer and give good advice
24. Take regular time out to contemplate on how you can improve
25. Ask feedback and consult with others
26. Keep a work-life balance
27. Exceed expectations of others in terms of the quality and timing of your deliverables
28. Don’t hide information and resources from others
29. Learn to work with different type of people
30. Make your work be part of the higher goals and vision Allah has for you