(Ends)
Saturday 29 January 2011
Friday 28 January 2011
Wednesday 26 January 2011
Report: The Future for Muslims in Britain
1/2
The audience of local community leaders, activists, teachers, khateebs and others – heard presentations summarising the themes in the report.
Speakers, Dr Abdul Wahid and ustadh Kamal Abu Zahra, both senior members of Hizb ut-Tahrir in the UK, outlined the British government’s on-going agenda to secularise the Muslim community, which is also an aim of Britain’s colonial foreign policy.
They explained how the propaganda attacks on Islam lead to a climate of anti-Muslim hatred, which politicians and media have helped to create and how this is part of a campaign to bully Muslims into accepting western values, which they had hitherto been unconvinced by.
They showed how Muslims have to counter these attacks by arguing that Muslims have to protect their Islamic values in the community. This could only be done by Muslims using their community institutions to enable Muslims to understand their deen – Islam – so they know how to rebut these attacks.
They encouraged Muslims to convey these values through discussions with the wider society – including the opening of Mosques to non-Muslims – in order to counter the propaganda.
Finally, they urged Muslims to support the call for Khilafah in the Muslim world, saying that the call for Islam was growing across the world, as shown by the recent demonstrations in Tunisia, and that the campaign to ‘reform’ Islam was one around the world. (Ends)
2/2; Report: The Future for Muslims in Britain
2/2; Report: The Future for Muslims in Britain
Muslims in Britain and Europe have faced unrelenting pressures since the attacks on the World Trade Centre and the Pentagon in 2001.Governments and media in the West have followed the flawed idea that the adherence of Muslims to Islam is proportionate to the risk they pose to the safety and security of people in the West – so merging the issues of loyalty, citizenship and identity with terrorism.
Most Muslims want nothing more than to live in peace, according to their beliefs and values. They might hate governments’ policies towards Islam and Muslims across the world, but they are happy to maintain good relations with friends, colleagues and neighbours. They believe that violent attacks on civilians like 9/11 and 7/7 are haram, but are frustrated that labels of ‘terrorism’ are fixed to those legitimately resisting violent military occupations in Palestine, Iraq, Afghanistan and Kashmir. They try to live their lives according to Islamic values without imposing them on others, only to see those values ridiculed and misrepresented. They are proud to be part of a world-wide Muslim Ummah, but face accusations of being a ‘fifth column’ and failing to integrate – despite being told the world is now a globalised village.
However, after invading two Muslim countries in the name of spreading ‘freedom’, we saw the ban on the Islamic dress of women in France, the ban on minarets in mosques in Switzerland, and calls to ban the Quran. It became open season to vilify Islam’s beliefs and values; and a parallel system of justice was established for Muslim communities across Europe using anti-terrorism powers, including the profiling of individuals based on their political and religious beliefs.
These anti-Muslim policies and propaganda have been established for distinct but related reasons.
Firstly, there was a very real concern that the Islamic revival in the Muslim countries will challenge the hegemony of the United States and its allies in the Muslim world. There are huge pressures in the Muslim world for a change away from the current despots and tyrants, who serve only their own interests and those of their Western backers. Growing numbers of people wish to replace these current oppressive models, whether democrats, dictators or occupying powers, with Islam.
Similarly, Muslims in the West have also voiced this desire for change, this opposition to the regimes in the Muslim world, as well as opposition to the anti-Muslim colonial foreign policies. As a consequence, the ‘Muslim Diaspora’ has become the front line of a global ideological struggle.
Secondly, there have been concerns that years of soft policies have failed to win the sub- missive loyalty of Muslims to the State, and had left them unconvinced of secular liberal values.
This led to a process of coercion of the Muslim community, indicating a lack of confidence in the ability of secular values to win the hearts and convince the minds of Muslims.
Thirdly, regardless of how productive and decent Muslim citizens are in the community, successive governments have had anxieties about the ties that are maintained with a global Ummah that are manifested by a refusal to endorse British military policy in Afghanistan and Iraq, and criticism of the West’s creation, and slavish support, of Israel.
This booklet is set against this background and aims to do three things:
- To illustrate the policies of the British State, under successive governments, in dealing with Muslims in Britain. It is an updated understanding of the policy since the general election in 2010 together with a brief historical overview, and is based on statements by ministers whilst in government and in opposition, as well as supportive material that is in the public domain.
- To highlight the points of ideological pressure on Muslims, as illustrated by the attacks on Islam. We highlight these key areas so Muslims can recognise the nature of the attacks, when they occur, and can therefore stand for Islam – i.e. understand how to respond in a way that does not compromise our beliefs and values.
- To try to define a positive Islam-based agenda for Muslims living in Britain, which provides clarity amidst the mass of confusion and present a clear set of actions that can be agreed upon and pursued by the Muslims collectively.
We welcome feedback on the contents of this booklet and hope that it will spur a debate amongst the Muslim community regarding one of the biggest challenges that faces us today.
History teaches us that since the age of empire the tactics of these Capitalist states, and the corporate wealth they represent, may change – but their aims remain the same – i.e. to maximise their own power and wealth at the expense of all else. It is the independent and liberating force of Islam that they see as the biggest threat to their hegemony. The words ‘terrorism’ and ‘extremism’ and the fear they represent are used to cloud matters and deflect attention away from Islam as a political system at a time of a global resurgence in Islamic awareness. (Ends)
Download PDF: The Future for Muslims in Britain Thursday 20 January 2011
It is the Westminster political system that Sayeeda Warsi is part of that has fuelled Islamophobia in Britain
1/2
2/2
Ignoring the role of politicians, including David Cameron, Cabinet Minister Sayeeda Warsi has sounded a warning about the rise of Islamophobia in Britain in published excerpts from a speech to be delivered today. She argues that Islamophobia is a prejudice that has now become normal and accepted in many parts of society; and that trying to divide Muslims into ‘moderates’ and ‘extremists’ creates more intolerance towards Islam and Muslims.
2/2
Ignoring the role of politicians, including David Cameron, Cabinet Minister Sayeeda Warsi has sounded a warning about the rise of Islamophobia in Britain in published excerpts from a speech to be delivered today. She argues that Islamophobia is a prejudice that has now become normal and accepted in many parts of society; and that trying to divide Muslims into ‘moderates’ and ‘extremists’ creates more intolerance towards Islam and Muslims.
Media Representative for HTB said: “It is hardly surprising that prejudice and hatred towards Islam and Muslims is on the rise when leading politicians ignore political grievances of the Muslim world, rooted in western foreign policy, instead equating Islam with violence saying ‘The driving force behind today’s terrorist threat is Islamist fundamentalism’ (David Cameron 2005); or that the Shariah and Caliphate are ‘an evil ideology’ (Tony Blair 2005); or when they refer to Islamic scholars visiting from overseas as ‘foreign hate preachers’ (Theresa May 2010); or when David Cameron demonizes the Muslims of Pakistan during his trip to India saying they cannot ‘look both ways on ‘terrorism’; or when niqab and Pakistani men are demonized following comments by Jack Straw. These, and other statements, add to the deliber ate smears, misinformation and propaganda peddled by some politicians and sections of the British media.”
“She absolutely fails to expose the fact that this growing hatred towards Islam and Muslims has been fuelled by politicians and the media, who seem incapable of engaging in an intellectual debate about different worldviews, and instead default to emotive and populist talk of ‘extremism’, ‘hate’ and the banning of speakers and groups. Their lies, propaganda and labelling of those who disagree with them only reaffirms their intellectual bankruptcy and that they are unable to debate and discuss the vital issues of our time.”
“Sayeeda Warsi’s statements will come as no surprise to ordinary Muslims. Prejudice towards Islam and Muslims is something Muslims are subjected to every day in schools and the workplace. The intolerance she mentions, created by the categorisation of Muslims by politicians into moderates and extremists, according to traditional Islamic beliefs and values, is an old colonial – ‘divide and rule’ – strategy that is being played out at a community level under the government’s on-going ‘Prevent’ policy. Her comments are a cynical attempt to placate the Muslim community which can see through them and knows that she is doing nothing less than playing politics. After all, she sits in the cabinet and is a supporter of David Cameron’s anti-terror policies.”
“Our message to Muslims in the UK is to resist the pressures to compromise on Islamic values, and to carry these noble values to others, redressing the propaganda and smears that will likely continue in future.” [End]
Sunday 9 January 2011
REFLECTIONS: Who Were The Ansar?
Remembering the Sahabah (ra) of RasulAllah (saw) fills the hearts of the believers with joy. They are the heroes who not only followed the Messenger of Allah (saw), but also supported him with their wealth and their blood. The Sahabah (ra) mainly consisted of two groups: the Muhajireen and the Ansar. The Muhajireen, such as Abu Bakr (ra), Umar (ra) and Ali (ra), were those who supported the Messenger (saw) in Makkah, amidst the relentless persecution by the Quraysh. It is from this group that the Khulafah Rashideen came. The other group was the Ansar. They were the people from Madinah who gave Nusrah (material support) and the bayah (pledge of allegiance) to the Prophet (saw) and by the permission of Allah (swt) made the hijrah possible.
The event of the Hijrah was a turning point in the history of Islam. Ibn Hajar al-Asqalani, in his book Fath Al-Bari, records that the Khaleefah Umar (ra) is reported to have remarked:
“The Hijrah has separated truth from falsehood; therefore, let it become the Epoch of the Era.”
Reflecting on the examples of the Ansar reveals how vital their role was to the establishment of Islam as a political entity – a force that would become the launching point of the Islamic dawah – which spread from the borders of China to the borders of France in less than a hundred years.
Virtues and Merits of Those Who Provide the Nusrah
In the Glorious Quran, Allah (swt) has described the Ansar with qualities that every true believer aspires to attain. Allah (swt) was pleased with them and they were pleased with Him (swt) and He (swt) has prepared Jannah as their eternal dwelling. Allah (swt) has revealed:
"And the foremost to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the people of Madinah who gave Nusrah to Islam) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success."
[TMQ 9:100]
In the saheeh hadith, it is narrated that we are obligated to love the Ansar:
"Love for the Ansar is a sign of faith and hatred for the Ansar is a sign of hypocrisy." [Bukhari & Muslim]
"None but the believer loves them, none but the hypocrite hates them. He who loved them loved Allah and he who hated them hated Allah." [Tirmidhi]
"No man who believes in Allah and the Day of Judgment hates the Ansar." [Muslim]
Furthermore, it has been narrated that the Messenger of Allah (saw) identified the Ansar as a people whom he loved:
"The Prophet saw the women and children (of the Ansar) coming forward. (The sub-narrator said, "I think that Anas said, 'They were returning from a wedding party.'") The Prophet stood up and said three times, "By Allah! You are from the most beloved people to me." [Bukhari]
“A woman from the Ansar came to the Prophet (saw) along with her child and spoke to him, so the Prophet (saw) said: "By the one who has my soul in His hand, you (the Ansar) are dearest to me of all people" he said this twice.” [Muslim]
Sa'ad ibn Mu'adh (ra)
Amongst the Ansar, Sa'ad ibn Mu'adh’s (ra) acceptance of Islam was pivotal in allowing Madinah to become the Islamic State. Before Musab ibn Umayr (ra) invited Sa’ad to Islam, Musab’s (ra) host from the Ansar, As’ad ibn Zurarah (ra) said about Sa’ad ibn Mu’adh (ra):
“O Musab, by Allah the leader who is followed by his people has come to you. If he follows you, no two of them will remain behind.”
After accepting Islam, Sa’ad (ra) returned to his tribe and asked them:
“O Banu ‘Abd al-Ashhal, how do you rate my authority amongst you?” They replied, “You are our chief, the most active in our interests, the best in judgment and the most fortunate in leadership.” He said, “I will not speak to a man or woman among you until you believe in Allah and his Messenger.”
As a result, every man and woman from Banu ‘Abd al-Ashhal embraced Islam!
Before the Battle of Badr, RasulAllah (saw) consulted the Sahabah (ra) about whether they should confront the Quraysh. After some of the Sahabah (ra) gave their opinion, he (saw) said, addressing the Ansar who had pledged him allegiance, “Give me advice, O men!” Sa’ad ibn Mu’adh (ra) replied, “It seems as if you mean us, O Messenger of Allah.” He (saw) said, “Yes.” Sa’ad (ra) said:
“We believe in you, we declare your truth, and we witness that what you have brought us is the truth, and we have given you our word and agreement to hear and obey; so go where you wish, we are with you; and by He who sent you, if you were to ask us to cross this sea and you plunged into it, we would plunge into it with you; not a man would stay behind. We do not dislike the idea of meeting our enemy tomorrow. We are experienced in war, capable of fighting. It may well be that Allah will let us show you something which will bring you joy, so take us along with Allah’s blessing.”
Sa’ad ibn Muadh (ra) played a vital role in supporting RasulAllah (saw) and in establishing Islam as a way of life. And indeed Allah (swt) elevated his status - Bukhari narrated on the authority of Jabir (ra) who said, "I heard the Prophet (saw) say, 'the heavens trembled at the death of Sa'ad bin Muadh.'" When the Muslims were carrying the body of Sa’ad they said, "We have not carried a dead body lighter than this." And the Prophet (saw) replied to them: "Nothing made his body lighter, but it was such and such number of angels who descended and carried him along with you. Those angels had never before descended." This is narrated in Tabaqat ibn Sa'ad. When Sa’ad’s soul was carried to the Creator, Jibreel (as) came to the Prophet (saw) and said: "Who was this good soul who died? The gates of the heavens were opened for him and the throne moved." [Ahmed]
Seeking Nusrah: Shara'i Method to Assume Authority
The Ansar attained their special status by giving Nusrah to RasulAllah (saw). However, the support did not come out of nowhere. Rather, RasulAllah (saw) had worked tirelessly to call the people of power to give him (saw) Nusrah. RasulAllah (saw) approached over 15 tribes, but none of them accepted his (saw) call.
It is narrated on the authority of Ibn Abbas (ra) in Ibn Hajar's Fath ul Bari, which quotes Ali ibn Abi Talib (ra) who says:
"When Allah (swt) ordered the Prophet to approach the Arab tribes, I and Abu Bakr accompanied the Prophet (saw) to Mina until the court of the Arab tribes."
It is established that the command to approach the Arab tribes and seek their support, as well as the timing of this approach came from Allah (swt). The timing of this command coincided with the loss of protection and support for the Prophet (saw). RasulAllah (saw) was no longer safe and protected: the Quraysh would not allow him to carry the call of Allah (swt), the public opinion in Makkah was against Islam, and there was no hope that the society in Makkah would accept his authority. Thus, the Prophet (saw) was ordered to seek Nusrah at that point in time to strengthen the da'wah and bring Islam to a position of authority. The Prophet (saw) began the task of seeking Nusrah from Ta'if, which was considered one of the most powerful Arab tribes at the time. They rivaled the Quraysh in strength, prestige and authority. This was stressed by Walid ibn Mughairah when he questioned why the Quran was not revealed to the elite from Makkah and Taif (instead of the Prophet Muhammad (saw)):
"And they say: "Why is not this Qur'an sent down to some great man of the two towns (Makkah and Ta'if)?" [TMQ 43:31]
May Allah (swt) help us to work as the Sahabah (ra) did and invite the people of power and influence to Islam. May Allah (swt) guide the influential people amongst the Muslims. May Allah (swt) change our state of fear and poverty to one of security and prosperity.
“And remember when you were few and were reckoned weak in the land, and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His Help, and provided you with good things so that you might be grateful.
[TMQ 8:26] (PAM)
Home Sri Lanka Think Tank-UK (Main Link)
The event of the Hijrah was a turning point in the history of Islam. Ibn Hajar al-Asqalani, in his book Fath Al-Bari, records that the Khaleefah Umar (ra) is reported to have remarked:
“The Hijrah has separated truth from falsehood; therefore, let it become the Epoch of the Era.”
Reflecting on the examples of the Ansar reveals how vital their role was to the establishment of Islam as a political entity – a force that would become the launching point of the Islamic dawah – which spread from the borders of China to the borders of France in less than a hundred years.
Virtues and Merits of Those Who Provide the Nusrah
In the Glorious Quran, Allah (swt) has described the Ansar with qualities that every true believer aspires to attain. Allah (swt) was pleased with them and they were pleased with Him (swt) and He (swt) has prepared Jannah as their eternal dwelling. Allah (swt) has revealed:
"And the foremost to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the people of Madinah who gave Nusrah to Islam) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success."
[TMQ 9:100]
In the saheeh hadith, it is narrated that we are obligated to love the Ansar:
"Love for the Ansar is a sign of faith and hatred for the Ansar is a sign of hypocrisy." [Bukhari & Muslim]
"None but the believer loves them, none but the hypocrite hates them. He who loved them loved Allah and he who hated them hated Allah." [Tirmidhi]
"No man who believes in Allah and the Day of Judgment hates the Ansar." [Muslim]
Furthermore, it has been narrated that the Messenger of Allah (saw) identified the Ansar as a people whom he loved:
"The Prophet saw the women and children (of the Ansar) coming forward. (The sub-narrator said, "I think that Anas said, 'They were returning from a wedding party.'") The Prophet stood up and said three times, "By Allah! You are from the most beloved people to me." [Bukhari]
“A woman from the Ansar came to the Prophet (saw) along with her child and spoke to him, so the Prophet (saw) said: "By the one who has my soul in His hand, you (the Ansar) are dearest to me of all people" he said this twice.” [Muslim]
Sa'ad ibn Mu'adh (ra)
Amongst the Ansar, Sa'ad ibn Mu'adh’s (ra) acceptance of Islam was pivotal in allowing Madinah to become the Islamic State. Before Musab ibn Umayr (ra) invited Sa’ad to Islam, Musab’s (ra) host from the Ansar, As’ad ibn Zurarah (ra) said about Sa’ad ibn Mu’adh (ra):
“O Musab, by Allah the leader who is followed by his people has come to you. If he follows you, no two of them will remain behind.”
After accepting Islam, Sa’ad (ra) returned to his tribe and asked them:
“O Banu ‘Abd al-Ashhal, how do you rate my authority amongst you?” They replied, “You are our chief, the most active in our interests, the best in judgment and the most fortunate in leadership.” He said, “I will not speak to a man or woman among you until you believe in Allah and his Messenger.”
As a result, every man and woman from Banu ‘Abd al-Ashhal embraced Islam!
Before the Battle of Badr, RasulAllah (saw) consulted the Sahabah (ra) about whether they should confront the Quraysh. After some of the Sahabah (ra) gave their opinion, he (saw) said, addressing the Ansar who had pledged him allegiance, “Give me advice, O men!” Sa’ad ibn Mu’adh (ra) replied, “It seems as if you mean us, O Messenger of Allah.” He (saw) said, “Yes.” Sa’ad (ra) said:
“We believe in you, we declare your truth, and we witness that what you have brought us is the truth, and we have given you our word and agreement to hear and obey; so go where you wish, we are with you; and by He who sent you, if you were to ask us to cross this sea and you plunged into it, we would plunge into it with you; not a man would stay behind. We do not dislike the idea of meeting our enemy tomorrow. We are experienced in war, capable of fighting. It may well be that Allah will let us show you something which will bring you joy, so take us along with Allah’s blessing.”
Sa’ad ibn Muadh (ra) played a vital role in supporting RasulAllah (saw) and in establishing Islam as a way of life. And indeed Allah (swt) elevated his status - Bukhari narrated on the authority of Jabir (ra) who said, "I heard the Prophet (saw) say, 'the heavens trembled at the death of Sa'ad bin Muadh.'" When the Muslims were carrying the body of Sa’ad they said, "We have not carried a dead body lighter than this." And the Prophet (saw) replied to them: "Nothing made his body lighter, but it was such and such number of angels who descended and carried him along with you. Those angels had never before descended." This is narrated in Tabaqat ibn Sa'ad. When Sa’ad’s soul was carried to the Creator, Jibreel (as) came to the Prophet (saw) and said: "Who was this good soul who died? The gates of the heavens were opened for him and the throne moved." [Ahmed]
Seeking Nusrah: Shara'i Method to Assume Authority
The Ansar attained their special status by giving Nusrah to RasulAllah (saw). However, the support did not come out of nowhere. Rather, RasulAllah (saw) had worked tirelessly to call the people of power to give him (saw) Nusrah. RasulAllah (saw) approached over 15 tribes, but none of them accepted his (saw) call.
It is narrated on the authority of Ibn Abbas (ra) in Ibn Hajar's Fath ul Bari, which quotes Ali ibn Abi Talib (ra) who says:
"When Allah (swt) ordered the Prophet to approach the Arab tribes, I and Abu Bakr accompanied the Prophet (saw) to Mina until the court of the Arab tribes."
It is established that the command to approach the Arab tribes and seek their support, as well as the timing of this approach came from Allah (swt). The timing of this command coincided with the loss of protection and support for the Prophet (saw). RasulAllah (saw) was no longer safe and protected: the Quraysh would not allow him to carry the call of Allah (swt), the public opinion in Makkah was against Islam, and there was no hope that the society in Makkah would accept his authority. Thus, the Prophet (saw) was ordered to seek Nusrah at that point in time to strengthen the da'wah and bring Islam to a position of authority. The Prophet (saw) began the task of seeking Nusrah from Ta'if, which was considered one of the most powerful Arab tribes at the time. They rivaled the Quraysh in strength, prestige and authority. This was stressed by Walid ibn Mughairah when he questioned why the Quran was not revealed to the elite from Makkah and Taif (instead of the Prophet Muhammad (saw)):
"And they say: "Why is not this Qur'an sent down to some great man of the two towns (Makkah and Ta'if)?" [TMQ 43:31]
May Allah (swt) help us to work as the Sahabah (ra) did and invite the people of power and influence to Islam. May Allah (swt) guide the influential people amongst the Muslims. May Allah (swt) change our state of fear and poverty to one of security and prosperity.
“And remember when you were few and were reckoned weak in the land, and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His Help, and provided you with good things so that you might be grateful.
[TMQ 8:26] (PAM)
Home Sri Lanka Think Tank-UK (Main Link)
Tuesday 4 January 2011
Sunday 2 January 2011
Saturday 1 January 2011
Subscribe to:
Posts (Atom)