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Jummah: July 31st @ Muslim Center of New York in Flushing

Mental notes on the kutbah

Praise be to Allah.

Ramadan is just around the corner. It is a special month, a long-awaited month. Sometimes we do not even understand for ourselves the desire for this month. What makes this month so special? It is linked directly with the Qur’an and the Qur’an says so itself, mentioned several times, and he recites the ayah that says Ramadan is the month in which the Qur’an was revealed, I believe it is [2:185]

How do we gain that peace and tranquility during Ramadan? Through the taqwa of Allah. The taqwa of Allah. To achieve taqwa is to pursue and practice what is pleasing to Allah and, more over, is to avoid what is displeasing to Allah. There are 3 points in establishing a link with the Qur’an.

1. Learn Arabic. It doesn’t matter if you’re a native non-Arab speaker, that is not an excuse. Where there’s a will waAllahi there’s a way. This will also help your salah, will elaborate on this later.***

2. Recitation. Give the Qur’an it’s due right

A. Speed. When we have a plate with delicious food some of us eat it so swiftly just because the food is delicious, i.e. we don’t even really get to taste it and it’s gone before we know it. Others will eat it slowly, cherishing the flavor of every morsel. This is a direct analogy being made to recitation of the Qur’an.

B. When asked about how the Messenger of Allah (saw) would recite the Qur’an Umm Salamah (ra) said that he would recite ayah by ayah, in another hadith narrated by someone else they said similarly and that he would pause. When you’re reading/reciting the Qur’an and come across something about Jannah/pleasurable pause and pray to Allah for it. Similarly when you come across something about the Hellfire, punishment, or some warning pause and seek protection in Allah from it.

C. Beautification.

All around the world cultures have become integral with their own forms of music, one can’t help but keep in mind/heart some of the songs and when we play these back we try to emulate those sounds, voices, even though the lyrics are for the most part in vain and even detrimental. The Qur’an, the divine, true words of/from Allah is most deserving of beautification of the voice that comes from your heart.

Shares 2 hadiths. One says that the Messenger of Allah (saw) told us to beautify our voice when reciting the Qur’an and then mentions a similar hadith from Sahih Bukhari that is very strong, i.e. “He/she who does not beautify their voice [when reciting the Qur'an] is not from us [Ummat Muhammad]” Some might say, “But Shaykh, my voice is not beautiful.” With proper tajweed (uloom ul tajweed, I forget where in the kutbah he mentioned it earlier) by necessity (reciting from your heart) mashAllah your recitation will be beautiful.

D. Knowledge & Understanding. Try and learn what the Qur’an is really trying to tell you, the depth behind the words, the context, its rulings, application and so on. ***This will help you in your salah. When you do not know the Arabic or the meaning behind the words the ritualistic aspect of salaah is greater than the recitation of the Qur’an. With knowledge of these things comes focus.

3. The purpose, function of knowledge is action. Don’t just learn about the Qur’an, learn from it, apply it, use it to better yourself, your life, and so on.

In closing the Messenger of Allah (saw) said the best amongst us are the Qaris. Today that term is used for those who recite the Qur’an (with some level of mastery over at least 1 Qira’at I’m guessing). But the Prophetic usage was for someone who memorized the Qur’an, recites it, knows & understands it, and teaches it. There is a hadith that on the Day of Resurrection Allah will tell us, “Read! And ascend.” There will be a staircase and for every ayah we recite we will take a step forward. So if you only know 5 ayah you will ascend 5 steps. And Allahu Alim maybe if you recite as slowly as Qari Abdul Basit you’ll take 10 instead, and maybe if you recite it quickly you’ll only take 2. But if you know the entire Qur’an you can’t fathom how far you will go in comparison.

When the end comes none of us know if it will be a happy one. May Allah make us of those who do not get an unhappy ending, may Allah make us of those with the highest ascension.

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Many people mistakenly assume that true wealth and real treasure is that of money. It is indeed true that wealth is a great blessing from Allah which He bestows upon His servants. And the one who earns it purely, and spends it properly, and gives it to those that deserve it, without a doubt earns a great reward from Allah.

But at the same time, wealth is not the greatest blessing that can be given to mankind. Furthermore, no matter how much wealth a person has, eventually it will leave him, and pass on into the hands of others. The Prophet (SAW) reminded us of this when he asked the Companions, “Who amongst you loves the money of his inheritors more than his own money?”[1]

They replied, “O Messenger of Allah! There is no one of us except that he loves his own money more than he loves the money of his inheritors.” So the Prophet (SAW) replied, “But his money is only that which he sent forth, and the money of his inheritors is what he left behind.”[2] So in reality most of the money that a person owns will eventually end up in the hands of his or her inheritors, and only that part which was spent for the sake of Allah will actually benefit one in the hereafter.

Allah emphasizes this point in the Qur’an with the teaching that,

“Wealth and children are the adornments of the life of this world. But the permanent righteous deeds are better in your Lord’s Sight (to attain) rewards, and better in respect of hope.” [Surah al-Kahf, 46]

So money and children can be a comfort and a pleasure of this life, but righteous deeds are what will remain permanently — not one’s family or wealth. It is these righteous deeds which will bring a person Allah’s Pleasure, and through which a person can hope for an ever-lasting reward in the Hereafter. The Qur’an clearly states,

“And it is not your wealth, nor your children that bring you nearer to Us, but only he (will please Us) who believes, and does righteous deeds; for such (people), there will be a double reward for what they did, and they will reside in the high dwellings (of Paradise), in peace and security.” [Surah Saba', 37]

The great student of Ibn Abbas, Qatadah al-Sadusi, said commenting on this verse,

“So do not judge people based on the amount of money and children they have! Even a disbeliever might be given money, whereas the Muslim has been withheld from it.[3]

In a well-known and oft-repeated parable, the Qur’an compares the life of this world to a crop that flourishes after rainfall, only to wither up and shrivel in a short period of time. The Qur’an states,

“Realize that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. It is like the vegetation (that sprouts forth) after rain, whose growth is pleasing to the disbeliever. Soon it dries up, and you see it turning yellow, then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers). And indeed, the life of this world is only a deceiving enjoyment.” [Surah Hadid, 20]

Imam al-Sa’adi summarised the commentary of this verse when he wrote, in a very beautiful passage: In this verse, Allah informs us of the true nature of this world, and what it is really based on, and He explains its end, and the end of the people in it. He informs us that it is a mere play and amusement, so our bodies play in it, and our hearts are amused at it. And we see that this is exactly what the people that are following this world are upon, so you find that they have wasted their entire lives so that they can amuse their hearts. They are in total ignorance about remembering Allah, and what they are about to face of rewards and punishments (in the Hereafter). You see them taking their religion as an amusement and pastime.

And this is in contrast to the people of awareness, and the ones that strive for the Hereafter. Their hearts are alive with the remembrance of Allah, and His knowledge, and His love. And they have busied themselves with actions that will bring them closer to Allah, whether those actions will benefit themselves only, or also others. And the phrase, ‘.. .zinah…,’ or ‘pompness,’ means that they will try to beautify themselves in their clothes, food, drinks, the means of transportation, their houses and palaces, their prestige, and other matters. The phrase,’…mutual boasting amongst you…,’ implies that everyone is attached (to this world), trying to outdo others, so that he will be the victor in all its matters. He wishes that he can satisfy all of his desires through it. And (this occurs in money and children), so each one wants to be the one that has more than the other, in money and children. And this is what is occurring amongst those that love this world and are content with it.

But this is in contrast to the one who realizes this world and its reality, so he made it a passage, and not the goal. So he competed in coming closer to Allah, and he took the necessary means to ensure that he would arrive at the promised destination. So when he sees someone who tries to compete with him in money and children, he instead competes against him with good deeds!

Then, Allah drew for us a parable of this world. It is like a rain that falls to the earth, and then mixes with the vegetation that is eaten by men and animals, until, when the earth spreads forth is beauty, and the disbelievers — those who cannot see beyond this life — are amazed at its fruits, the command of Allah comes upon it. So it is destroyed, and it withers up, and dries, and it returns to its previous state, as if the land never gave any greenery, and as if no beauty were ever seen on it!

And this is how this world is! While it is at its prime for its companion, sprouting forth with beauty, whatever he wants of its treasures he can take, and whenever he wants to obtain anything of it, he finds the doors to achieve it are open, when, all of a sudden, Allah’s decree falls upon it. So all of it is removed from his hands, and his control over it is gone, or he himself is removed from it, so he leaves it with absolutely nothing of it in his hands, having gained nothing from all of it except a shroud (that is placed on the dead body). So woe to him who makes it his goal, and sacrifices everything for it, and strives and devotes his entire life to it!

And as for the actions of the Hereafter, then that is what will truly benefit. It will store for its owner (the fruits of his work), and will accompany him forever. This is why Allah stated, ‘But in the Hereafter (there is) a severe torment (for the disbelievers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers).’ So, the Hereafter will be one of these two matters only. As for the punishment, then it will be in the Fire of Hell, and its pits and chains, and all of its horrors. And this will be for one who has made this world his goal, and the end of his journey, so he freely disobeyed Allah, and rejected His signs, and did not thank His blessings.

And as for the forgiveness from Allah for one’s sins, and the absolvement of all punishment, and the pleasure of Allah, then this will be for one who strived for the Abode of Enjoyment (Paradise) — the one who realised the true nature of this world, and therefore strived a real striving for the Hereafter.

So all of this should make us lessen our desire for this world, and increase our desire for the Hereafter, and this is why Allah said, ‘And indeed, the life of this world is only a deceiving enjoyment.’ So, this (life) is an enjoyment that a person can benefit from, and take his needs from. No one except a person of weak mind will be deceived by it, and become content with it, and these are the ones that Allah will allow to be deceived by the Deceiver (Shaytan). [4]

No matter how much money a person earns, in reality he only utilizes a very small fraction of it. Ponder over the wise reminder from the Prophet (SAW|). ‘Abdullah ibn al-Shakhir reported, “I entered upon the Prophet (SAW) and he was reciting “Alhakum al-takathur” (The mutual rivalry [for trying to compete with one another in worldly matters] diverts you) [al-Takathur; 1]. He said,

‘The son of Adam cries out: “My money! My money!” But do you have, O son of Adam, anything of your money, except that which you eat, so it is wasted, or that which you wear, so it wears out, or that which you gave as charity, so you have sent it forth (to get its rewards in the Hereafter)?’” [5]

In this hadith, the Prophet (SAW) reminded us that, in reality, all of our money is utilised in only three ways. Firstly, the food that we eat, and this eventually is transformed into waste product. Secondly, the clothes that we wear, and this eventually wears out so that it is unusable. Thirdly, the money that has been spent for the sake of Allah, and this is the only part whose benefits remain and return to us. So of what benefit is it for a person to gloat over ‘his money’, and boast about it, and be eager for it, when in reality so little of it is actually spent in such a way as to provide eternal benefit?

Because of these factors, the Prophet Muhammad (SAW) reminded mankind that wealth is not proportionate to the amount of material possessions a person owns. True wealth is to be content with what one has, and then to use it to strive for the everlasting reward of the Hereafter. The Prophet (SAW) said,

“Richness is not in the quantity of possessions (that one has); rather, true richness is the richness of one’s self (or contentment).”[6]

He (SAW) also stated,

“That which is little yet sufficient is better than that which is much but distracts.”[7]

And in a third hadith,

“He is indeed successful who has been guided to Islam, and his sustenance was sufficient for him, and he was content with it.”[8]

Lastly,

“The best sustenance that you are given is that which is sufficient.”[9]

So true success and wealth is found in the peace and satisfaction which results from sincerity in faith and practice. The contentment of the heart is what makes a person realise and appreciate this true richness. The Prophet (SAW) described this richness in another hadith, where he said,

“Whoever amongst you wakes up, secure in his house, healthy in his body, having the bare amount of food that he requires for the day, then it is as if the entire world has been captured for him, with all that it contains!”[10]

This hadith has many benefits that can be obtained from it. ‘Whoever amongst you…,’ means the Muslims, indicating the first and greatest blessing, namely, that of Islam; ‘…wakes up…,’ means that one has been blessed with life;’. ..secure in his house..,,’ means without fear of attack upon one’s safety or the safety of one’s family; ‘…healthy in his body…,’ means that Allah has saved him or her from diseases and sicknesses; ‘…having the bare amount of food that he requires for the day…’ indicates that even the minimal amount of sustenance is a great blessing from Allah, for this is what the body and health requires, and many people do not even have this amount; and lastly, ‘.. .it is as if the entire world has been captured for him, with all that it contains,’ indicating that this is all that a person needs of this life, and everything that is in addition to this bare minimum is an unnecessary luxury. Contentment with Allah’s provision, whether large or small, is contentment with life, and hence, the best wealth that a person can have. The Prophet (SAW) stated,

“Verily Allah tests His servant with what He has given him. So whoever is content with whatever he has been assigned, then Allah will bless him in it, and give him more! But whoever is not content (with what he has been given), then he will not be blessed in it.” [11]

Those who are content with their own provision and lot in life will lose concern over the wealth and status of others. Such people have no concern as to how much money others have, what types of cars they drives, or the size of the houses they live in. Those with clean hearts in this respect love Allah, and are grateful to Him, knowing that the goods of this world cannot buy happiness, or the blessings of faith and contentment. In return, they are loved by Allah, and by fellow men and women. This principle is so clearly outlined in the noble Prophetic tradition:

“Give up (hope of attaining) this world, Allah will love you. And give up (hope of) whatever is in the possession of other people, and the people will love you.”[12]

In another narration, a person came to the Prophet (SAW) and asked him, “O Messenger of Allah! Narrate to me a hadith, and make it short!” So he (SAW) replied,

“Pray your prayer as if it is your last, as if you are seeing Him (Allah), for even if you do not see Him then He sees you. And give up hope (of obtaining) what other’s possess, then you will live a rich life. And beware of anything that you might (later) have to make an excuse for.” [13]

So whoever sets as a primary goal the pleasure of Allah and the rewards of the Hereafter will be loved by Allah, and whoever avoids competing with fellow Muslims concerning worldly matters will be loved by the people. And this wealth – the love of Allah and that of mankind — is far greater than any richness that money can buy.

The pious predecessors of this nation also realised this principle. Awn ibn Abdillah [14 ]said, “The greatest blessing is that — when this world is straightened for you — you appreciate what you have been given of the blessings of Islam.” [15 ]So next time you are in severe financial circumstances, instead of looking at the material and temporary pleasures that you have not been afforded, ponder instead over the treasure of iman that Allah has blessed you with, and appreciate the great fortune of being a Muslim! Likewise, when you are overjoyed or distressed due to some monetary gain or loss, remember the statement of Muhammad ibn Suqah[16], who said,

“There are two characteristics which, even though Allah does not punish us for them, are reason enough for our punishment: we are overjoyed at a small gain that we receive from this world, and yet Allah has never seen us so happy for a good deed that we do, and we are so worried about a small matter that has missed us concerning this world, and yet Allah has never seen us so worried about a sin that we commit.”[17]

This section is concluded by quoting the verse in which Allah reminded the Prophet (SAW) and the believers not to long for the wealth of this world — wealth that has been given to those that have rejected submission to Allah – but rather to strive for the richness of the Hereafter:

“And strain not your eyes in longing for the things that We have given for enjoyment to various groups of them (the disbelievers) – the splendour of the life of this world – that We may test them thereby. And indeed, the provision (rizq) of your Lord is better and more lasting.” [Surah Ta Ha, 131]

1 In other words, who amongst you loves the money that is in the hands of the people who will inherit from him when he dies (such as one’s sons and daughters) more than the money that he himself owns.

2 Reported by al-Bukhari (4/217) and others.

3 Reported by al-Tabari in his Tafsir.

4 Tafsiral-Sa’adi, pps. 780-781.

5 Reported by Muslim (8/211) and others.

6 Reported by al-Bukhari (4/219) and others.

7 Reported by Abu Ya’la (1/295), Ibn Adi (7/2)and others, and al-Albani authenticated it in al-Sahihah, (# 947).

8 Reported by Muslim (3/102) and others.

9 Reported by Ibn Hibban (# 2323). See al-Silsilah al-Sahihah, (# 1834).

10 Reported by al-Tirmidhi (# 2347) who considered it hasan gharib; al-Bukhari in his al-Adab al-Mufrad (# 300), Ibn Hibban in his Taqasim (# 2507) and others. Al-Albani agreed with al-Tirmidhi in his Silsilah (# 2318).

11 Reported by Ahmad (5/24), with an authentic chain, as mentioned in al-Sahihah,(# 1658).

12 Reported by Ibn Majah (# 4102), al-Hakim (4/313) who considered it Sahih, and others. Al-Albani also graded it as authentic in al-Silsilah, (# 944).

13 Reported by al-Bukhari in his al-Tarikh (3/216), and al-Tabarani in his al- Awsat (# 4588) and others. Al-Haythami, in his Majma al-Zawaid (10/ 229) said: “There are, in its chain, people that I do not know.” However, this narration has supporting evidences, including the hadith of Sa d ibn Abi Waqqas, and ‘Abdullah ibn Mas’ud (in al-Tabarani’s al-Awsat, # 5907), due to which al-Albani considered it acceptable in his al-Sahihah (# 1914).

14 The grand-nephew of ‘Abdullah ibn Mas’ud. When he used to narrate hadith, his beard would become wet with tears. He died around 115 A.H. (see Tahdhib al-Tahdhib, 3/338).

15 Ibn Abi al-Dunya, al-Qana ah wa al-Ta afuf, (# 151).

16 Of the major students of the tabi’in. Sufyan ibn’Uyaynah said, “There were three people in Kufah, if they were told, ‘You are going to die tomorrow’ they would not have been able to increase any of their good deeds (due to the fact that they were doing so many). Of them is Muhammad ibn Suqah.” (See Tahdhib al-Tahdhib, 3/584).

17 Ibn Abi al-Dunya, al-Qana ah wa al-Ta’afuf, (# 153).

Extracted from “15 Ways to Increase Your Earnings” published by Al Hidaayah UK

Source: Islaam.com

Basics and Benefits from the Forty Nawawi Hadith, #12
© 1997 A Daar of Islamic Heritage

Although the Muslims enjoyed peace and security in the land of the Negus, they longed to be in Makkah in the company of the noble Prophet. So when a report reached Abyssinia that the conditions of the Muslims in Makkah had improved, Musab was among the first to return to Makkah.
The report was in fact false and Musab once again left for Abyssinia. Whether he was in Makkah or Abyssinia, Musab remained strong in his new faith and his main concern was to make his life worthy of his Creator..

When Musab returned to Makkah again, his mother made a last attempt to gain control of him and threatened to have him tied up again and confined.
Musab swore that if she were to do that, he would kill everyone who helped her. She knew very well that he would carry out this threat for she saw the iron determination he now had.
Separation was inevitable. When the moment came, it was sad for both mother and son but it revealed a strong Persistence in kufr on the part of the mother and an even greater persistence in iman on the part of the son.
As she threw him out of her house and cut him off from all the material comforts she used to lavish on him, she said:

“Go to your own business. I am not prepared to be a mother to you.” Musab went up close to her and said: “Mother, I advise you sincerely. I am concerned about you. Do testify that there is no god but Allah and that Muhammad is His servant and His Messenger.” “I swear by the shooting stars, I shall not enter your religion even if my opinion is ridiculed and my mind becomes impotent,” she insisted.

Musab thus left her home and the luxury and comforts he used to enjoy.
The elegant, well-dressed youth would henceforth be seen only in the coursest of attire. He now had more important concerns. He was determined to use his talents and energies in acquiring knowledge and in serving God and His Prophet.

One day, several years later, Musab came upon a gathering of Muslims sitting around the Prophet, may God bless him and grant him peace. They bowed their heads and lowered their gaze when they saw Musab, and some were even moved to tears. This was because his jalbab was old and in tatters and they were immediately taken back to the days before his acceptance of Islam when he was a model of sartorial elegance.

The Prophet looked at Musab, smiled gracefully and said: “I have seen this Musab with his parents in Makkah. They lavished care and attention on him and gave him all comforts. There was no Quraysh youth like him.
Then he left all that seeking the pleasure of God and devoting himself to the service of His Prophet.” The Prophet then went on to say:

“There will come a time when God will grant you victory over Persia and Byzantium. You would have one dress in the morning and another in the evening and you would eat out of one dish in the morning and another in the evening.”

In other words, the Prophet predicted that the Muslims would become rich and powerful and that they would have material goods in plenty.
The companions sitting around asked the Prophet: “O Messenger of Allah, are we in a better situation in these times or would we be better off then?” He replied: “You are rather better off now than you would be then. If you knew of the world what I know you would certainly not be so much concerned with it.”

source: Sahaba.net

Then one day Allah opened his heart to Islam, he came to the Shaykh in his mosque to embrace Islam. The Shaykh was busy with his students and some Du’ah (Muslim missioners who invite people to the worship of Allah).

Shaykh Muhammad did not know that the man wanted to enter in Islam so he did not give him any attention and he left the mosque with his students.

The man, who wanted to enter in Allah’s religion, remained standing at the door of the mosque watching the Shaykh and his students riding their cars and moving away. On that sight he could not prevent himself from crying and burst into tears. While he was standing weeping at the door of the mosque, a young man who lived in the same quarter passed by him.

He asked him about the reason of his crying and the Indian replied that he wanted to be a Muslim.

The young man (May Allah rewards him the best) took him to his house. He made him perform abulution (wudoo) and say the two testimonies (No god but Allah and Muhammad is His Messenger). The Indian left after he said the testimony and it was about the dusk prayer (Al-Maghrib). Then he went to his room and suffered from a severe stomachache.

The young man came to Shaykh Muhammad and told him the whole story. The Shaykh repented what he had done though he was ignorant of the matter. He went to the Indian’s room, but his colleagues told him that he had died last night and he was then in the fridge of the Central Hospital. The Shaykh went with some Du’ah to the hospital to receive his corpse, but the hospital refused stating that the embassy had sent to his family in India and they would receive his corpse to be burnt there. The Shaykh objected saying that the man became a Muslim and there were witnesses on that, but still the hospital refused.

Shaykh Muhammad went to Shaykh Abd Al-Aziz Bin Baz (May Allah rest his soul and have mercy upon him) and told him the whole story. Shaykh Abd Al-Aziz said that the Indian should not be given to his family as he became their brother in Islam; they should pray on his corpse and bury him there. He should not be given to the unbelievers. Shaykh Abd Al-Aziz sent a copy of the subject to the emirate and requested an order to give the corpse to Shaykh Muhammad Farrag.

The emirate ordered the hospital to give the corpse to Shaykh Muhammad and he received it. Some Du’ah washed the man and put him in his coffin. The funeral prayer coincided with Al-Goma’ah (the congregational prayer). Shaykh Muhammad gave a wonderful oration on the one who embraced Islam then died without making one prostration to Allah. He stated in the first oration some similar examples from history, then he stated in the second one the story of the Indian man upon whom they would pray after Al-Goma’ah. The Muslims pray upon him, then they carried him upon their shoulders and they all went to the graveyard led by a lot of Du’ah and scholars.
It was a moving scene, May Allah accept (his deeds) and have mercy upon him.
Written by meteor at clouds site.

On the Authority of ‘Abdullah bin Mus’ud (May Allah be pleased with him) who said that the Messenger of Allah (peace be upon him), the true and truly inspired said, “(The matter of Creation of) a human being is put together in the womb of the mother for forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write his (i.e. the new creature’s) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. By Allah who is no God but Him, a man amongst you may do (good) deeds till there is only a cubit between him and paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire so he enters it. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise so he enters it.” Narrated by Al-Bukhari and Muslim.

source: islamway.com

Dr Abdullah Hakim Quick has extensive experience and knowledge in the field of Islamic History on the African continent and it still currently engaged in researching and writing on his findings from travels throughout the African continent to places such as Ethiopia and more recently Zimbabwe. Dr Quick has a PHD in African history and has travelled extensively throughout Africa and the rest of the world.

Below is an attached document that elaborate on the following chapters:

1. Locating Africa in History and Geography
2. Africa in Early History
3. Tawheed (Monotheism) in Early Africa

Download – Islam in Africa

Please see this and more interesting articles on

www.hakimquick.com

By Shaykh Yaser Birjas

July 23, 2008

Locations: Islamic Center of Long Island

Lecture
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Never have I witnessed such sincere hospitality and overwhelming spirit of true brotherhood as is practiced by people of all colors and races here in this ancient Holy Land, the home of Abraham, Muhammad and all the other Prophets of the Holy Scriptures. For the past week, I have been utterly speechless and spellbound by the graciousness I see displayed all around me by people of all colors.

I have been blessed to visit the Holy City of Makkah, I have made my seven circuits around the ka’bah, led by a young religious guide (mutawaf) named Muhammad, I drank water from the well of the Zam-Zam. I ran seven times back and forth between the hills of Mt. as-Safa and al-Marwah. I have prayed in the ancient city of Mina, and I have prayed on Mt. Arafat.

There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blondes to black-skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and non-white.

America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white – but the white attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.

You may be shocked by these words coming from me. But on this pilgrimage, what I have seen, and experienced, has forced me to rearrange much of my thought-patterns previously held, and to toss aside some of my previous conclusions. This was not too difficult for me. Despite my firm convictions, I have always been a man who tries to face facts, and to accept the reality of life as new experience and new knowledge unfolds it. I have always kept an open mind, which is necessary to the flexibility that must go hand in hand with every form of intelligent search for truth.

During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk from the same glass, and slept on the same rug – while praying to the same God – with fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was the whitest of white. And in the words and in the deeds of the white Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan and Ghana.

We were truly all the same (brothers) – because their belief in one God had removed the white from their minds, the white from their behaviour, and the white from their attitude.

I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps, too, they could accept in reality the Oneness of Man – and cease to measure, and hinder, and harm others in terms of their ‘differences’ in color.

With racism plaguing America like an incurable cancer, the so-called ‘Christian’ white American heart should be more receptive to a proven solution to such a destructive problem. Perhaps it could be in time to save America from imminent disaster – the same destruction brought upon Germany by racism that eventually destroyed the Germans themselves.

Each hour here in the Holy Land enables me to have greater spiritual insights into what is happening in America between black and white. The American Negro never can be blamed for his racial animosities – he is only reacting to four hundred years of the conscious racism of the American whites. But as racism leads America up the suicide path, I do believe, from the experiences that I have had with them, that the whites of the younger generation, in the colleges and universities, will see the handwriting on the walls and many of them will turn to the spiritual path of truth – the only way left to America to ward off the disaster that racism inevitably must lead to.

Never have I been so highly honored. Never have I been made to feel more humble and unworthy. Who would believe the blessings that have been heaped upon an American Negro? A few nights ago, a man who would be called in America a white man, a United Nations diplomat, an ambassador, a companion of kings, gave me his hotel suite, his bed. Never would I have even thought of dreaming that I would ever be a recipient of such honors – honors that in America would be bestowed upon a King – not a Negro.

All praise is due to Allah, the Lord of all the Worlds.

Sincerely,

Al-Hajj Malik El-Shabazz (Malcolm X)

Quoted from The Autobiography of Malcolm X printed by Penguin Classics