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25/12/2016

Sectarianism in Islam and its Solutoins 

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In the name of Allah
Sectarianism in Islam: 

Unlike the Middle Eastern and Indo-Pak societies, many of us live in cosmopolitan towns and cities. Hence, there is diversity in attitudes, interests and more specifically ideologies: beliefs, thoughts and concepts. There is not one kind of Muslim with one school of thought etc. This has given birth to many disputes. Today it does not suffice to say ‘I’m a Muslim’ without adding a label or attaching yourself to a certain sect.
A problem then arises when the layman gets exposed to this, especially from those who are uneducated in Islam, he will either add fuel to the fire out of ignorance or distant himself from the ‘warmongers’, i.e. the ‘scholars’ hence further away from Islam to the extents of leaving the religion. I have personally encountered students asking in a negative light; “Why is there so much Ikhtilaf (differences) in Islam?” or “What doesn’t have Ikhtilaf?” (erm, the five pillars. Or is it four?) This can simply be pushed aside by saying ‘it’s a lack of knowledge and he’ll learn’. He can learn, but what about the busy layman who doesn’t get this opportunity besides browsing on YouTube during break for some inspirational speech and ends up viewing ‘Why such and such person/group is deviated!’ More importantly, what is the root to this problem?
In such diverse society, there is an unparalleled need to promote the good teachings of Islam, set aside the differences, and accept plurality. That being said, we cannot be superficial about it by presenting this plurality in a shallow manner as if we are living in the best of generations. This would most probably fail. Rather we need to assess the reality. There is deviance in our societies, but this does not necessitate the Takfir card nor does it mean to be violent to the ‘other sect’. There are different levels of sectarianism, of which some are currently acceptable for example in Fiqh and this is supposedly unique to our Faith tradition. (Although I can expand on this matter from a theoretical perspective, I do not want to digress too much from the purpose of my writing.) 
In identifying the causes to the problem, lack of education is number one. It is undeniable that a good quality of Islamic education will broaden your mind. Then again, this isn’t so true when you learn of a ‘cult’. Meaning, if you have information bias, the expected results would not be achieved; rather it would lead directly to the problem. A point to be made here is that the masses do not have basic knowledge, so in hunt for answers they will search Shaykh Google. Evidently, there’s open access to a lot of information but how can a layman process this information correctly without the basic knowledge of telling right from wrong (while everybody’s mind works differently) and consequently ‘creating his own school of thought’ or becoming his own ‘Mufti’. Understandably, the solution is to find a person with knowledge that you trust. On the other hand, it also means this ‘scholar’ cannot play the guilt trip giving unsatisfying answers as though the knowledge is restricted to the scholars. A general teaching of Islam is to be able to ask critical questions. فاسألوا أهل الذكر إن كنتم لا تعلمون
This brings me to the next cause of the problem, the absence of qualified leadership. It is essential for communities to commit to train and develop leadership from the youth. Some make scholarship so ‘inaccessible’, as if you have to travel overseas and study many endless years or you don’t have a right to touch knowledge. Although this is something more associated to the past, the ‘scholarly class’ has also faced a backlash of aversion in the Catholic tradition. Moreover, the plurality in Fiqh has progressed largely compared to certain eras in history, for example, four Imams of different school of thought leading separately in one Masjid. The solution to this is simple, the laymen doesn’t have a school of thought rather he follows his local scholar (which is generally accepted throughout tradition). However, this does not mean the scholar should feel he is infallible nor does this allow monopolisation of knowledge as indicated earlier. This is in fact another cause to the problem of sectarianism. Rather the masses should be endorsed different layers and various levels of Islamic knowledge and not be attacked with the ‘all or nothing’ mentality. It is key for everybody to be a knowledgeable consumer. This entails that if you do not have basic knowledge, you will be spoonfed, taken on a ride and taken advantage of (similar to that of information bias).
Finally, I would like to highlight on spreading the good teachings of Islam as mentioned earlier. Many have a tendency to publicly critique people of groups or request scholars or institutions to critique. In simple words, take sides and hold the banner of a certain sect. In response to this, we need to take into consideration an example from Islamic history. Before the Qur’an was even compiled in a book format the ‘Qur’an’ of Musaylamah’ was published to the people. Despite being aware of this, not a single companion consumed time in refuting it. This is done in the faith that Allah will always preserve the truth and will never let falsehood prevail. Deviance and falsehood is infinite, so a student of knowledge needs to be productive and have an unprejudiced study of the Qur’an with its application and the Sunnah along with the understanding of Seerah (biography of the Prophet - PBUH). A key principle in approaching text is open mindedness with a balanced mentorship.



I initially started this to gather my thoughts after watching the 2015 ABTQ Bayyinah Talk Show, until it became a 1000 word essay. I have not had the opportunity to record the evidences and references. Each point made in this is article most certainly needs further detail as no amateur text can fully translate the writer’s ideas. However, I am hoping for critical analysis of this piece of text and feedbacks.

May Allah forgive my shortcomings and accept my propagation.

Yaquob Ahmed, 2017.

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2/1/2016

Repentance

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Picture
He remains in Turning away from wrong actions by turning to the Concealer of faults and the Knower of all secrets is the basis of those who travel to Him, the initial investment of those who finally profit, the first step in the quest for His Face, the key to putting right whatever is not correct, and the primary stage in the selection of those who will be brought close to HIm.
The station of the turning in repentance is at the beginning, in the middle, and at the end. The servant who seeks HIm never abandons it.


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22/12/2015

Patience & Guidance by Ibn Qayyim

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Definition
'Sabr' is an Arabic word which comes from a root meaning to detain, refrain and stop.
There is an expression in Arabic, “so-and-so was killed sabran,” which means that he
was captured and detained until he died. In the spiritual sense, patience means to stop
ourselves from despairing and panicking, to stop our tongues from complaining, and to
stop our hands from striking our faces and tearing our clothes at times of grief and stress.

What scholars have said about patience

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18/12/2015

The Need for Beneficial Knowledge by Ibn Taymiyyah

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[1.9 The Need for Beneficial Knowledge]

This is because the person, even if he has believed that Muhammad is the Messenger of Allah and that the Qur’an is the truth in a general way, is commonly in need of knowledge of that which would benefit him and harm him. He is in need of knowledge concerning what he has been commanded to do and forbidden from doing in the finer aspects of the matters and in those areas of which he has no knowledge. [Not only this but we find that] that which he does have knowledge of, he does not put the greater part of it to practice! Assuming that all of the commands and prohibitions contained in the Qur’an and Sunnah have reached him, then the Qur’an and Sunnah contain laws that are general and universal for which it is not possible to specify to every individual person - therefore the person has been commanded due to the likes of this to ask for guidance to the Straight Path.

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17/12/2015

Commanding Good and Forbidding Evil by Ibn Qayyim Pt.3

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Guidelines on Enjoining Good and Forbidding Evil
Knowledge
In order to enjoin good and forbid evil, you must know the principles governing them and
how to distinguish between them. Actions will not be any good if they are not done with full
knowledge and wisdom. `Umar Ibn Abdul Aziz said, "Whoever worships Allah without
knowledge, will do more damage than what he puts right."
Mu'adh Ibn Jabal said: "Knowledge should precede action, because if action and intention are
done without knowledge, then ignorance, misguidance and desires will prevail."
So if a believer knows that by forbidding a particular evil, his action will lead to a greater
evil, then he should not forbid that evil in the first place; or if his action will lead to the
elimination of what is of greater benefit to the Muslims, then again, he should not forbid that
evil.
The Prophet t did not kill Abdullah Ibn Ubai Ibn Salul, the leader of the hypocrites, and his
friends, because they enjoyed significant support from among their tribes. So the Prophet
avoided killing Abdullah Ibn Ubai Ibn Salul, because people might think that he was killing
his companions, and also because Abdullah Ibn Ubai Ibn Salul's tribe might have risen up
against the Prophet , and sought to avenge their leader's death.
Accordingly, you must consider the issues of maslaha and mafsada12 before embarking on
enjoining good and forbidding evil.

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16/12/2015

Commanding good and forbidding evil by Ibn Qayyim Pt.2

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Hudhaifah related that the Prophet (peace and blessings be upon him) said, "By Him in Whose hand my soul is, you must
enjoin what is good and forbid what is evil, or Allah will certainly soon send punishment
from Him to you. Then you will make supplication and not receive any answer."
1
An-Nu'man Ibn Bashir related that the Prophet said, "The metaphor of a person who complies
with Allah's orders and prohibitions in comparison to those who violate them is like the metaphor of some people who drew lots for their seats in a boat. Some of them were given seats on the upper deck, and the others on the lower deck. When those on the lower deck needed water, they would have had to go up to fetch the water, so they said, 'Let us make a hole in our part of the ship and save those who are above us from our troubling them.' If the people on the upper deck let the others do what they suggested, all the people in the boat would be destroyed, but if they prevented them, both groups would be safe."
2
 

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15/12/2015

Commanding good and forbidding evil by Ibn Qayyim Pt.1

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Commanding Good and Forbidding Evil
​Enjoining good and forbidding evil, (Arabic: amr bi'l-ma'ruf wa'n-nahiy an al-munkar​), is the pivot
and most important principle in Islam and it is the main reason why Allah sent His Prophets
and Messengers to His creatures. If this principle is not implemented and put into practice,
then prophethood is ineffective, the deen fades away, misguidance, corruption and ignorance
prevail, civilizations decline, and nations are destroyed.
Whenever this principle has been extinguished, people follow their desires and whims, ignore
their Lord, and live like animals — and then you can hardly find anyone who adheres to the
principle of enjoining good and forbidding evil, even though the reward of putting it into
practice is great in the sight of Allah.
The Obligation to Enjoin Good and Forbid Evil
Allah says:
(Let there be a community among you
who call to the good,
and enjoin the right,
and forbid the wrong.
They are the ones who have success. ) (3: 104)

Allah also says:
( They are not all the same.
There is a community among the People of the Book
who are upright.
They recite Allah's Signs throughout the night,
and they prostrate.
They have iman in Allah and the Last Day,
and enjoin the right
and forbid the wrong,
and compete in doing good.
They are among the salihun. ) (3: 113-114)

In the above verse, Allah does not accept their righteousness just by their believing in Allah
and the Last Day, until He has added to it the principle of enjoining good and forbidding evil.
In another verse, Allah says:


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14/12/2015

Supplication and its hindrance 

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Supplication is one of the most powerful tools for driving away evil, and
btaining that which is needed; however, its effect may be absent if there is
weakness in the self - such that the supplication could be disliked by
Allah (Subhanahu Wata'ala) ; if it includes any injustice, or due to the
weakness of one's heart, not being devoted to Allah ~ at the time of supplication.

Hindrance may also be due to eating that which is Haram
(unlawful in Islam) or to the accumulation of sins on the
heart, or to the dominance of one's desires upon the self.
The Prophet ~ said: "Supplicate to Allah when you are
assured of being answered, and know that Allah does not
answer a supplication which comes from a careless and
inattentive heart." (Sunan Tirmidhi - Chapter of Supplication and Musnad Ahmad 3/451 )

Extract from Spiritual Disease and its Cure
by 
Ibn Qayyim

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10/12/2015

Imam Ghazali and Intention

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Picture
Abu Hamid al-Ghazzali (may Allah have Mercy on him) said:
“Know that intention (niyyah), will (iradah), and goal (qasd) are various terms that all mean the
same thing, and it is a description of the state of the heart when it is a source for two things:
knowledge and action.
Knowledge comes first - as it is the foundation and condition - and action follows it, since it
is the fruit that branches from knowledge. This is because every action – that is, every
intentional movement and motion – does not occur without three things: knowledge, will,
and ability. Nobody does something without knowing of it. So, he must have knowledge.
Likewise, nobody does something without having the will to do it. So, one must have the
will to do something, and the meaning of will (iradah) is that the heart reaches out to what it
sees as being in accordance with what it seeks...


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17/11/2015

Tafseer Article on Surah al-'Asr

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A new article on the tafseer (exegesis) of Surah al-'Asar has been uploaded: ​http://www.oceanofislam.co.uk/tafseer.html

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  • Home
    • About Islam >
      • The Fundamentals >
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        • Sectarianism
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