The lack of an ideology, for me, is the most refreshing aspect of this uprising. The stale rhetoric of “Islam is the solution” that has marked countless demonstrations for decades is absent. The pathetic socialist slogans of the Libyan revolution as well as the Syrian and Iraqi Arab nationalist slogans are all conspicuously absent. Islam is not a political ideology and hence does not offer a political solution per se; basic morality in politics is the solution. Most Muslims would be content living under Finnish or Swedish forms of governance, with a few adjustments to the sexual liberties in those countries, and feel as if it were the time of Saladin, given that they are committed to eradicating poverty and hunger, serving the aged, and even ensuring rights for dogs and cats. If you torture a dog in Stockholm, you go to jail. In the jails of Egypt, people can be tortured with impunity by dogs of the state....
....Islam is not an ideology, political or otherwise. It is a revelation from God that explains and reminds people of their duties toward their Creator in honoring and worshipping God with gratitude for the gift of life and all the concomitants of that gift, and of their duties toward their fellow creatures as unique and protected creations of God. Those duties are well described in all the Books sent by God and enshrined most succinctly in the Ten Commandments. Politics involves making sure the mail gets out, allotting appropriate monies for public works, and ensuring the security of a people from internal or external threats; all of these can be done without recourse to any specific religious tradition.
...The Prophet, peace and blessings be upon him, left no specific system of government; rather, he taught “constitutional” principles upon which governance should be based. Many of those principles, quite revolutionary at his time, have become common coin for most people today: the idea of equality among races and gender, the concept of economic justice, and the right of an individual to be protected in his person and property from unjust search or seizure. These are constitutional principles accepted by most governments today; whether they are practiced or not is another matter. There are, however, two clearly articulated aspects of governance that do have relevance in any state run by Muslims. The penal code of Islam was developed specifically for an Islamic polity, but only a few actual punishments are agreed upon, and the circumstances of its various applications are highly nuanced in Islamic legal texts, with an aim to avoid their implementation whenever possible. The gross and often perverse so-called “Islamic punishments” meted out today-invariably on the poorest and most helpless in societies-have nothing to do with the Prophet’s teaching, peace and blessings be upon him. Commercial law is, undeniably, another developed area in Islamic law that has implications in the running of a state.
- Excerpted from "When the Social Contract is Breached on One Side, It’s Breached on Both Sides"
Saturday, February 12, 2011
Spectrum of Various Islamic Scholars Views on the Egyptian Revolution
February 9th, 2011 3 Share Print
A wide spectrum of the views of various scholars’ views on the Egyptian Revolution.
Mufti Abdurrahman ibn Yusuf
The main thing we need to realize is that until we become worthy of having decent people above us, then no decent person will come above us. The Prophet (peace and blessings of God be upon him) said, “However you are, that’s the type of people that would be put above you.” Whatever is happening in the Muslim world is also because of our sins.
Look at the current day leaders today- you think you and I can do better than them once you’ve got that power and force? I think the simple way to understand that is, how much do we do in the position that we are in right now? In the limited power we are in right now. Are there people you owe money to and you haven’t give it to them yet? Think about it. Are there people you’ve wronged and not sought forgiveness for? Do you have some hatred in your heart for somebody and you’ve not been able to rectify it?
You see we are all sinning according to the scope we have. And the more scope you have the bigger the sins can be. We are sinning and weak in the limited scope we have and if we are given more scope, our sins will just increase.
In Sahih Bukhari, from Abu Musa al-Ashari that the Prophet (peace and blessings of God be upon him) said, “Allah gives rope to these oppressor, but when he then does seize them, then there is no escape.”
Shaykh Abdal Hakim Murad
Shaykh Hasan al-Yusi spoke against the Sultan of Morocco: ”I just break the dishes made of earth, while you break Allah’s dishes- you break human beings.”
Shaykh Ahmadou Bamba of Senegal opposed the French and the moment the French put the chains on him, Allah gave him his spiritual opening. The French took him on a ship and forbade him from praying on the ship- the Shaykh stepped off the ship and began praying on the water.
Mufti Ali Gomaa
There is, however, always reason for hope and optimism. As the Quran teaches us: “With every difficulty, there comes ease.” It is with great national pride that I affirm my confidence and trust in the Egyptian people to retreat from violence and aggression to peace and calm. At that point, our nation will have to engage in some profound introspection and soul-searching to make sense of the new state of affairs. Until then, however, the lives and welfare of our countrymen - regardless of their political beliefs - must be our first priority.
There is no denying that we are on the edge of a new period of Egyptian political and social life. The youth of our nation have organised en masse to make their voices heard, and to demand changes. They have demonstrated great resolve in their pursuit of fundamental reforms. There is no doubt that reform is a necessity. Indeed, I have long called, through the Misr El Kheir Foundation, for comprehensive reforms in economics, health and social solidarity.
Imam Zaid Shakir
The vast majority of the people of Egypt have peacefully protested to make their voices heard. They are saying loud and clear, “We demand our dignity, we demand the right to choose our leaders in free and fair elections, and we demand that the wealth our land produces stays in our hands.” These are demands that should resonate with every American. Time will tell how far we have strayed from our foundational principles.
None of us can pretend to know what the Almighty has decreed concerning the outcome of this affair. However, we do know that He hates oppressors. May God bless and protect the people of Egypt and keep them in His care.
And we desired to bestow our grace upon those oppressed in the earth; to make them the leaders and to make them the rightful heirs. Qur’an 28:5
Shaykh Hamza Yusuf
Having said that, I believe we should maintain a good opinion of the scholars who either take a position or choose to remain silent-a valid option during fitnah. We must recognize that personal ijtihad in difficult times is to be respected. The Mufti of Egypt is an honorable and pious man; he understands the complexity of the situation, the dangers of instability, and the tragedies that can quickly arise when conflagrations take a life of their own. Moreover, his position is certainly consonant with a traditional approach that was taken by many of the great scholars of the past. While some may not agree with his opinion, Muslims should respect religious authority, acknowledge a scholar’s right to it, and not assume we know anyone’s intentions. God alone is the Judge of men’s hearts.
Fitnah is worse than killing, according to the Qur’an, and in this case, the fitnah is persecution. The Egyptians have been persecuted for too long, and while traditional scholars since the days of the early fitnahs have sided with stability in order to prevent bloodshed that often resulted in worse situations than the ones being opposed, in an age where peaceful protest is the only rational means of a people to redress the wrongs of their government, the scholars should not only support but acknowledge this change in the world. The situation in the Middle East is intolerable, and as John F. Kennedy rightly remarked, “If we make peaceful revolution impossible, we make violent revolution inevitable.”
3 Responses
Noor says:
February 10, 2011 at 9:53 pm
TJ Winters points to the example of Shaykh Ahmed Bamba, who in my estimation is the only person to have lead by his example and charisma a non violent campaign for self determination in the Muslim World. I think looking at today’s scholars one’s sees the various stances taken from our past. The seemingly lone stance of Imam Ahmad during the Minha, the death in prison of Abu Hanifah and the flight of Sufyan al Thawri for the complacent Alid support of political change. The persecution of Imam Shafi’i in the Yemen and Iraq, with fanaticism eventually the cause of his death in Egypt. We do not remember those who took no stance. Ibn Taymiyya for all his creedal faults is held high for precisely his willingness to participate in the struggle against the Tartars, while Al Ghazzali is doubted for his silence on the Crusades.
Where is the public counsel of the Ulema? Mufti Abdurrahman stated, “The main thing we need to realize is that until we become worthy of having decent people above us, then no decent person will come above us. The Prophet (peace and blessings of God be upon him) said, “However you are, that’s the type of people that would be put above you.” Whatever is happening in the Muslim world is also because of our sins.”
I wonder if his position would remain the same when discussing the Khilafate of the Ottomans, Abbasids, Ummayads or any of the petty dynasties of later times. I wonder if that hadith is applicable to the successors of the Prophet(saw)? Tough questions that the restrictions and waywardness of the bulk of Sunni Polity have had a difficult time answering. In a day and age when we no longer are dynastic its important to realize whom the Ulema serve. Nizamuddin Auliya stated, “When the ruler comes to my front door, I leave out my back door”. When the Tuglug emperor demanded his audience upon his return from a campaign he coined the now famous phrase, “Delhi is still far away”. The tyrant died before reaching the city. Saadi in his Gulstan states a story about the tyrant Hallaj. He came to a Holy Man and asked for him to supplicate for him. The Sage responded, “Oh Allah kill him now!!!”. When asked why he responded, “by dying now you cannot commit more sin, and we will not have to put up with your sins anymore”. While Democracy or constitutional reform will nor erase injustice or implement some rarefied idea of an “Islamic” state, it will, if successful, give an ounce more freedom that has not existed in our lands……ever. Moreover it will allow Ulema to be more than mere chattels of the state, and insha’allah Islam to be taught outside of political grievances.
A wide spectrum of the views of various scholars’ views on the Egyptian Revolution.
Mufti Abdurrahman ibn Yusuf
The main thing we need to realize is that until we become worthy of having decent people above us, then no decent person will come above us. The Prophet (peace and blessings of God be upon him) said, “However you are, that’s the type of people that would be put above you.” Whatever is happening in the Muslim world is also because of our sins.
Look at the current day leaders today- you think you and I can do better than them once you’ve got that power and force? I think the simple way to understand that is, how much do we do in the position that we are in right now? In the limited power we are in right now. Are there people you owe money to and you haven’t give it to them yet? Think about it. Are there people you’ve wronged and not sought forgiveness for? Do you have some hatred in your heart for somebody and you’ve not been able to rectify it?
You see we are all sinning according to the scope we have. And the more scope you have the bigger the sins can be. We are sinning and weak in the limited scope we have and if we are given more scope, our sins will just increase.
In Sahih Bukhari, from Abu Musa al-Ashari that the Prophet (peace and blessings of God be upon him) said, “Allah gives rope to these oppressor, but when he then does seize them, then there is no escape.”
Shaykh Abdal Hakim Murad
Shaykh Hasan al-Yusi spoke against the Sultan of Morocco: ”I just break the dishes made of earth, while you break Allah’s dishes- you break human beings.”
Shaykh Ahmadou Bamba of Senegal opposed the French and the moment the French put the chains on him, Allah gave him his spiritual opening. The French took him on a ship and forbade him from praying on the ship- the Shaykh stepped off the ship and began praying on the water.
Mufti Ali Gomaa
There is, however, always reason for hope and optimism. As the Quran teaches us: “With every difficulty, there comes ease.” It is with great national pride that I affirm my confidence and trust in the Egyptian people to retreat from violence and aggression to peace and calm. At that point, our nation will have to engage in some profound introspection and soul-searching to make sense of the new state of affairs. Until then, however, the lives and welfare of our countrymen - regardless of their political beliefs - must be our first priority.
There is no denying that we are on the edge of a new period of Egyptian political and social life. The youth of our nation have organised en masse to make their voices heard, and to demand changes. They have demonstrated great resolve in their pursuit of fundamental reforms. There is no doubt that reform is a necessity. Indeed, I have long called, through the Misr El Kheir Foundation, for comprehensive reforms in economics, health and social solidarity.
Imam Zaid Shakir
The vast majority of the people of Egypt have peacefully protested to make their voices heard. They are saying loud and clear, “We demand our dignity, we demand the right to choose our leaders in free and fair elections, and we demand that the wealth our land produces stays in our hands.” These are demands that should resonate with every American. Time will tell how far we have strayed from our foundational principles.
None of us can pretend to know what the Almighty has decreed concerning the outcome of this affair. However, we do know that He hates oppressors. May God bless and protect the people of Egypt and keep them in His care.
And we desired to bestow our grace upon those oppressed in the earth; to make them the leaders and to make them the rightful heirs. Qur’an 28:5
Shaykh Hamza Yusuf
Having said that, I believe we should maintain a good opinion of the scholars who either take a position or choose to remain silent-a valid option during fitnah. We must recognize that personal ijtihad in difficult times is to be respected. The Mufti of Egypt is an honorable and pious man; he understands the complexity of the situation, the dangers of instability, and the tragedies that can quickly arise when conflagrations take a life of their own. Moreover, his position is certainly consonant with a traditional approach that was taken by many of the great scholars of the past. While some may not agree with his opinion, Muslims should respect religious authority, acknowledge a scholar’s right to it, and not assume we know anyone’s intentions. God alone is the Judge of men’s hearts.
Fitnah is worse than killing, according to the Qur’an, and in this case, the fitnah is persecution. The Egyptians have been persecuted for too long, and while traditional scholars since the days of the early fitnahs have sided with stability in order to prevent bloodshed that often resulted in worse situations than the ones being opposed, in an age where peaceful protest is the only rational means of a people to redress the wrongs of their government, the scholars should not only support but acknowledge this change in the world. The situation in the Middle East is intolerable, and as John F. Kennedy rightly remarked, “If we make peaceful revolution impossible, we make violent revolution inevitable.”
3 Responses
Noor says:
February 10, 2011 at 9:53 pm
TJ Winters points to the example of Shaykh Ahmed Bamba, who in my estimation is the only person to have lead by his example and charisma a non violent campaign for self determination in the Muslim World. I think looking at today’s scholars one’s sees the various stances taken from our past. The seemingly lone stance of Imam Ahmad during the Minha, the death in prison of Abu Hanifah and the flight of Sufyan al Thawri for the complacent Alid support of political change. The persecution of Imam Shafi’i in the Yemen and Iraq, with fanaticism eventually the cause of his death in Egypt. We do not remember those who took no stance. Ibn Taymiyya for all his creedal faults is held high for precisely his willingness to participate in the struggle against the Tartars, while Al Ghazzali is doubted for his silence on the Crusades.
Where is the public counsel of the Ulema? Mufti Abdurrahman stated, “The main thing we need to realize is that until we become worthy of having decent people above us, then no decent person will come above us. The Prophet (peace and blessings of God be upon him) said, “However you are, that’s the type of people that would be put above you.” Whatever is happening in the Muslim world is also because of our sins.”
I wonder if his position would remain the same when discussing the Khilafate of the Ottomans, Abbasids, Ummayads or any of the petty dynasties of later times. I wonder if that hadith is applicable to the successors of the Prophet(saw)? Tough questions that the restrictions and waywardness of the bulk of Sunni Polity have had a difficult time answering. In a day and age when we no longer are dynastic its important to realize whom the Ulema serve. Nizamuddin Auliya stated, “When the ruler comes to my front door, I leave out my back door”. When the Tuglug emperor demanded his audience upon his return from a campaign he coined the now famous phrase, “Delhi is still far away”. The tyrant died before reaching the city. Saadi in his Gulstan states a story about the tyrant Hallaj. He came to a Holy Man and asked for him to supplicate for him. The Sage responded, “Oh Allah kill him now!!!”. When asked why he responded, “by dying now you cannot commit more sin, and we will not have to put up with your sins anymore”. While Democracy or constitutional reform will nor erase injustice or implement some rarefied idea of an “Islamic” state, it will, if successful, give an ounce more freedom that has not existed in our lands……ever. Moreover it will allow Ulema to be more than mere chattels of the state, and insha’allah Islam to be taught outside of political grievances.
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