In Allah’s Name
We Stand United
In the Light of the Qur’an
and Sunnah
and Sunnah
“And he has united their (i.e the believers) hearts. If you had spent all that is in the earth, you could not united their hearts, but Allah has united them. Certainly, He is Allah Mighty, All-Wise.”
(Al Anfal 8:63)
In the Name of Allah
Most Gracious, Most Merciful
This is for you O Allah
“Verily my Salat (prayer), my service of sacrifice,
my living and my dying, are (all) for Allah, the Lord of the Alamim (mankind, jinn and all that exist.” (6:162)
Why Do We Need
a Muslim Community?
The community is the Object of God’s command. It is given the charge of God’s mission on this earth, which is to embody submission to God, and teach and establish goodness.
Indeed, community needs unity. Unity in Islam is one of the fundamental teachings where the Muslim Ummah must adhere in order to have a strong community as a whole and it was started during the outset of Islam when it was perfected as revealed in the Holy Scriptures, the Qur’an.
“This day I have perfected your (deen) religion for you, completed my favor upon you, and have chosen for you Islam as your religion.” (Surah Al Madah 5:3.)
Allah clearly explains that our ‘Deen[1]’ has been perfected, and that it does not require an addition or deletion. That is why The Holy One, Allah – SWT, sealed the office of Messengership with the Prophet Muhammmad, sallallahu alayhe wa sallam, the fact that He, The Sublime, has chosen Islam as our Deen, means that He does not accept other than Islam from anyone.
“And whoever seeks a religion other that Islam, It will never be accepted of Him, and on the Last Day he will be one of the losers.” (Surah Al Imran 3:85)
Since, Deen covers life in all of its various stages and complexities, it’s subjugated the all norms of life and on top of the list is the community. Community is consummately important, we may survive without a community, but we cannot live without it. Similarly, we may, as individuals, survived in abnegation of the worldwide and historical Muslim community but we cannot really live, flourish, and prosper without it as Muslims.
As a matter of fact, once a person is in bad health and suffered from illness he needs someone to look after him and that is the obligation of a brother Muslim attending the needs of a sick person. It is sunna to visit and pray for his speed recovery.
Narrated Abu Hurayrah: Allah's Apostle, sallallahu alayhe wa sallam, said, “Verily, Allah, the Exalted and Glorious, will say on the Day of Resurrection, ‘O son of Adam, I was sick but you did not visit Me.’ He will say: ‘O my Lord, how could I visit Thee when Thou art the Lord of the worlds?’ Thereupon He will say: ‘Didn't you know that a certain servant of Mine was sick but you did not visit him, and were you not aware that if you had visited him, you would have found Me by him?’ ‘O son of Adam, I asked you for food but you did not feed Me.’ He will say: ‘My Lord, how could I feed Thee when Thou art the Lord of the worlds?’ He will say: ‘Didn't you know that a certain servant of Mine asked you for food but you did not feed him, and were you not aware that if you had fed him you would have found him by My side?’ The Lord will again say: ‘O son of Adam, I asked you for something to drink but you did not provide Me with any.’ He will say: ‘My Lord how could I provide Thee with something to drink when Thou art the Lord of the worlds?’ Thereupon He will say: ‘A certain servant of Mine asked you for a drink but you did not provide him with one, and had you provided him with a drink you would have found him near Me.’” (Sahih Muslim, Book 31, Number 6232)
Narrated Thawban, radia Allahu anhu: Allah's Apostle, sallallahu alayhe wa sallam, said: The one who visits the sick is in fact like one who is in the fruit garden of Paradise so long as he does not return. (Sahih Muslim, Book 31, Number 6227)
Community in essence is not, then, about successfully meeting the challenges of forging one. It is rooted in becoming true servants of God. When that ‘will’ freely flow from us and mingles the rest is unfailingly divine.
The Prophet, sallallahu alayhe wa sallam, once said: “A believer is a brick [in a wall] to another believer, the one supporting the other.” The Companion understood this intimately. They differed and even quarreled, it is true. Yet none can deny that they love for one another formed the foundation of a uniquely united and, therefore, powerfully liberating community.
Cited in a haddith; Anas, radia Allahu anhu[2], narrated Allah’s Apostle, sallallahu alayhe wa sallam said: “Do not hate one another be not jealous to one another. Do not desert one another. O Allah’s worshiper! Be brothers. It is not permissible for any Muslim to desert (not to talk to) his brother Muslim for more than three days.” (Bukhari, vol. 4, no. 6078, p.206)
This haddith was strictly adhered by the Companions of the Prophet, sallallahu alayhe wa sallam, in spite of divergence, the Companions displays their ability to acknowledge differences of opinion while retaining a mutual sense of warmth and affection. They did argue with one another, but they still ate together, fought together, and sacrificed for one another. They possessed rare emotional dexterity that allowed them to navigate the turbulent torrents of differing opinions while maintaining an unshakable spirit of devoted brotherhood. Yet their historical circumstances are not so different in their urgency from us now. Both demand that we stick together for us to have a strong community.
In another haddith, Abu Juhaifa, radia Allahu anhu, narrated that the Prophet, sallalahu alayhe wa sallam, made a bond of brotherhood between Salman and Bud’darda.” Abdur’rahman ibn Awf reported that The Messenger of Allah, sallallahu alayhe wa sallam, made a bond of brotherhood between Sa’d Ar’rabie and him.” (Bukhari, vol. 4, 6081 - 67, p 208)
The Prophet, sallallahu alayhe wa sallam, may have advised us to be bricks for one another, but in our time, we are more bricks hurled at each other – sometime not even by our own hands. In this way, we make a mutual and very public mockery togetherness, and bear the further injury of our ill-wishers’ scornful laughing.
That is why we need to patch up whatever disagreement we had and be decisive to uplift the quality of us – Muslims for further advancement of building up and molding young generation for the betterment of Muslim society under the banner of la illaha illallah to empower the strong leadership of non-believers in a community wherein their law prevails.
There is no “I” in Islam
“Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent down the Scriptures in truth to Judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to the Straight Path.” (Al Baqarah 2:213)
Muslims of the first generation came to understand the system of Islam with its religious guidance, its political and social behavior. Thus, brotherhood, with mutual understanding, cooperation and love one another for the sake of Allah – SWT, is the most powerful and sophisticated contrivance to have a better Islamic “Ummah” [3] in the entire society where the Non Muslims lead the nation in which they belong.
The Prophet, sallallahu alayhe wa sallam, analogized us to a “body,” saying that when one part of the body is in pain, the entire body is in pain. As a matter of fact in a haddith Sahih Al Bukhari, the Messenger, sallallahu alayhe wa salam, said, the resemblance of Muslim society or brotherhood in Islam is like the leaves of a palm tree.
Narrated Ibn 'Umar, radia Allahu anhu, Allah's Apostle sallallahu alayhe wa salam, said, "Amongst the trees, there is a tree, the leaves of which do not fall and is like a Muslim. Tell me the name of that tree." Everybody started thinking about the trees of the desert areas. And I thought of the date-palm tree but felt shy to answer the others then asked, "What is that tree, O Allah's Apostle?" He replied, "It is the date-palm true." (Sahih Bukhari, Vol. 1, Book 3, No. 58)
The structure of the leaf of a palm tree signifies the Muslim Ummah in which ideologies pattern to the Companions of the Prophet Muhammad, sallallahu alayhe wa sallam, who were united in faith and willing to apprehend and submit to the Holy Revelation, the Qur’an, which closely regulated not only their personal lives but, first and foremost, the life of the body politic and the nation’s social and economic concept and to be the ambassador of good moral conduct aid as the paradigm of the entire Muslim Community.
Whenever the individual embraces Islam and possess the capacity to understand it with those two provisions – sincerity and apprehensions - Islam transform that individual. That individual should know that the Muslim Ummah is a community of all Muslims. The singleness of our Ummah is impressed upon us throughout the Qur’an.
Allah - SWT tells us: “Verily this Ummah of yours is not a single Ummah, and I am your Lord, and then worship Me.” (Al Anbiya 21:92)
We are as much as an Ummah of differences as we are once of unity. Differences also defined all of the communities of scripture before us, but the very best ones did not let this hinder them from the collaboration so necessary for progress. It is needed this wisdom to acknowledge and overlook differences that we must rediscover as we come to terms with our own diversity in the face today’s challenges.
There is no “I in team,” or goes the saying, so common in group sports. They are a collaborative affair, where the success of all depends on systematic cooperation between each member. The effort fails once a member steps out of the line an puts his/her own goals above those of the team’s. Teams cannot win unless they are united and each member cooperates with one another in the pursuit of collective, and not individual, goals.
In the pre-modern world, individuals viewed themselves through the prisms of their times demanded that people work together, which engendered communal world view. Religion also informed that collective vision. Indeed the Qur’an speaks also communities – Muslims, Jews, and Christians, the people of Nuh, Lut, Salih and so forth.
After years of technological change and the emergence of intellectual trends that challenged the very foundation of communal worldviews, the concept of individualism arose and made inroads in various regions.
What am saying, individualism in the sense of personal responsibilities and ensuring that we’re the best individuals we can be a very much a part of our own selves that we must pause and consider its consequences for the whole.
The Qur’an speaks to us as individuals. We are instructed as individuals to fear the consequences of our own deeds, and to fear a day when we will be individually judged on our individual actions, and not the actions of our families and communities. So, Allah – SWT send us warning for what awaits on the Day of Reckoning and He said:
“Nay! Man (denies Resurrection and Reckoning. So be) desire of committing sins. He asks: “When will be this Day of Resurrection?” So, when the sight shall be dazed. And the moon will be eclipsed. And the sun and the moon will be joined together (by going one into the other or folded up or deprived of their light.) On the Day man will say: “Where (is the refuge) to flee?” No! There is no refuge! Unto your Lord (Alone) will be the place of rest that Day. On that Day man will be informed of what he sent forward (of his evil of good deeds), and what he left behind (of his good or evil traditions.) Nay! Man will be a witness against himself [as his body parts (skin, hands, legs, etc.) will speak about his deeds.] (Al-Qiyamah 75: 5-14)
And this was ratified in one haddith and it says; Narrated Ibn Abu Mulaika, radia Allahu anhu,: Whenever 'Aisha (the wife of the Prophet), radia Allahu anha, heard anything which she did not understand, she used to ask again till she understood it completely. Aisha said: "‘Once the Prophet, sallallahu alayhe wa sallam, said, "Whoever will be called to account (about his deeds on the Day of Resurrection) will surely be punished." I said, "Doesn't Allah say: "He surely will receive an easy reckoning." (84.8) The Prophet, sallallahu alayhe wa sallam, replied, "this means only the presentation of the accounts but whoever will be argued about his account, will certainly be ruined.’" (Sahih Al-Bukhari. Vol. 1, Book 3, No. 103)
A community, much like a team, cannot stand as an entity if its constituent members think in terms of “I” and not “We”. The Qur’an speaks to us and characterizes us as an “Ummah” a nation of believers, exhorting one another to what is just and suitable.
As mentioned earlier the Prophet, sallallahu alayhe wa sallam, analogized us to a “body,” saying that when one part of the body is in pain, the entire body is in pain. The Ulamaa encourage Muslims to stick to the “jama’ah,” a group of the believers, so that we prop each other up and down and ensure the integrity of our faith. This all indisputably speaks to a communal outlook.
Individualism, when not viewed with in a communal paradigm, will atomize us and bring about death of community. When we think collectively, we view our conduct and activity in relation to the wider group to which we belong. We care for one another, and rest and relaxation become difficult when we know someone else is in need of help. On a deeper level, we care for the well-being of our community as a whole. We view success in terms of community. Command worldviews foster selflessness, altruism, and generosity.
The Islamic conception of community is rooted in “fitrah” and not the artificial nationalism. We are culturally variegated but our value ethics are one and the same. Our collective identity does not fit us against other communities as mindless nationalism does. Properly conceived, our Ummah enables us to perpetuate the message of the Qur’an. And implement the Sunnah of the Messenger, sallallahu alayhe wa sallam, which is actually what is meant for.
What makes the nation of nationalism so incredibly tenuous is that it is historically contingent.
Several million Mughal Indians became Indians, who then became East Pakistan, who then became Bangladesh, who then, depending on geo-political currents will tumble through a ceaseless cascade of other parochial identities in the future. This provides for no community with earlier communities, no vision for the future, and is based on the unsustainable premise of supremacy. It’s pits people against one another rather than uniting them, and it will ultimately pass on fecklessly into the books of history.
Islam rallies people around ideas and concepts already natural to them: justice, righteousness, probity, piety, and above all, believe in singular Devine Lord and Creator. These values, unlike nationalism, are not injected or indoctrinated into anyone. They are the perennial beliefs to which the heartstrings of people have ever been attuned.
Islam, however, as a living force in the world, defends on the vehicle of its believers. It remains in the realm of ideas and concepts it its own people care not to affiliate with it and make it real. What individualism does, much like nationalism, is diverted the people away from the natural calling of their ‘fitrahs.’ A nation of Muslim individualists remains vulnerable to destructive influences like nationalism and other glorified tribal theories that are the hallmark of people deprived from a bona fide Heavenly vision.
Recovering this vision of a communal outlook starts, ironically, with individuals. We, as individual Muslims, must question the degree to which we view life through our own lens to the neglect of our larger communities. A golden opportunity exists for Muslims living in lands of Non-Muslims majorities inasmuch as people like us need to develop the community support structures so necessary for any community with an interest in sustaining itself as such.
The constant lamenting of a “lost” Ummah or lack of unity means nothing so long as Muslims disassociate themselves individually from any appreciable collective action. In the end, we all must recommit to the weal of community and consciously become the building blocks needed to present an inclusive and concrete universal alternative to the current global problem of endless and hopeless communal division, which ends only in the disintegration of, and confusion about, the individual human identity[4].
The Constituents
of the Muslim Nation.
“Worship Allah and join not with Him (in worship); and do good to parents, Tkinsfolk, orphans, Al Masakin (the poor), the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hand posses. Verily, Allah does not like such are proud and boastful. (An-Nisa 4:36)
This ayyah gives no excuse for differentiating between those with whom we agree and those with whom we do not. And it is incumbent for you to know that our community has the rights over us.
For instance Prophet Muhammad, sallallahu alayhe wa sallam, said, “Gabriel kept on enjoining the good treatment of the neighbor to such an extent that I thought he would include neighbors as heirs.”
The Ummah is the nucleus of the Muslim society. Its members was brought up imbued with the Islamic Creed which calls for obedience to God, His Messenger and those of the nation who are charged with authority, for the respect and enforcement of the law and order.
“Answer the call of your Lord, (ie. Accept the Islamic Monotheism, O mankind and jinn) before there comes from Allah a Day which cannot be averted (i.e the Day of Resurrection). You will have no refuge on that Day nor there will be no for you any denying (of your crimes as they are all recorded in the Book of your deeds.)” (Ash-Shura 42:47)
The Muslim Ummah takes great pains to strengthen the bonds which hold the entire society together and to preserve its Islamic values. Likewise, Muslim Ummah is keen on taking well care of all family members and creating proper condition to help them cultivate their skills and capabilities.
It is cited in the haddith of the Prophet Muhammad, sallallahu alyhe wa sallam, and says, ‘know that every Muslim is the brother of every brother Muslim and that you are all brotherhood.” (Sahih Al-Bukhari)
The Prophet Muhammad, sallallahu allayhe wa sallam, did not distinguish among the members of his ummah in matter of help or generosity, Narrated by Anas ibn Malik, radia Allahu anhu, said, “The Prophet was merciful. Nobody came to him without receiving a promise of help, which he would fulfill if, had the means to do so. On one occasion, the iqamah for salah had been given, when a Bidouin came to him, took hold of his cloak, and said: “I still have some matter outstanding, and I do not want to forget it.” So the Prophet, sallallahu allayhe wa sallam, went with him and resolve the matter, then he came back and perform the salah.”
It is ‘fardu ayn[5]’ (obligatory) in all members of the Muslim society to seek knowledge and educate them, the aim at the inculcation of Islamic Creed education is to Know his/her Lord and His Names and Attributes in order for them to have “Taqwa” (fear to Allah).
The young generation, the development of their knowledge and skills, is to become useful members of society who love their homeland and take pride in its religion, Islam.
A Muslim shall be keen to realize the aspiration of the Muslim Ummah with regard to solidarity and enhancing its unity with good relation to his brother Muslim.
Our fellow Muslim has the right to receive salutation of peace upon meeting, our blessing upon sneezing, and our prayers. We must complement what they do well, and gently correct their errors. Our Muslim brothers and sisters have the right to our love and affection. We should feel joy when our community members experience good instead of falling into jealousy and suspicion, offer prayer and assistance when hardship befalls them.
The backdrop of all this rooted in the foundation of family ties – ideally, we should embraced home, and function in society. A very meaningful story of a young boy and a mango tree gives us mayhem that destroys the birth of community into strong edifice with paltry hope of bringing Islamic community into existence.
The Boy and the Mango Tree
Once a upon a time, there live a great mango tree. A little boy loved it and used to come and play around it every single day. He would climb to its very top, eats from its fruit then take long nap under its shade. The boy adored the tree and the tree adored and enjoyed playing with him.
As time went by, the little boy grew up and there come a day when he no longer played around the tree everyday like he used to.
The one sunny day, the boy came back to find that the tree look sad.
“Come play with me”, the tree asked the little boy.
“Am no longer a little boy, I’m all grown up, and I don’t play around trees anymore”, the boy replied “I want nice toys; can you give me money to buy them?”
“Sorry, I don’t have money, but you can pick all mangoes from my branches and sell them. That way you will have money,” exclaimed the tree. The boy was so happy and excited. He quickly grabbed all the mangoes from the tree and rushed off to the market. The boy never came back after he picked all the fruits. The tree grew sad.
One day the boy returned and the tree was so glad and excited. “Come and play with me,” the tree said. “I don’t have time to play. I have to work for my family. We need a house can you help me to get one?”
And the tree replied; “Sorry I don’t have a house but you can chop off my branches in order you build your family a house.” So the boy cut all the branches of the tree and left contended and happy.
The tree was glad to see him happy; however the boy never came back. The tree was again alone and grew sad. And the days, months passes by.
One summer day, the boy returned and the tree was delighted with his presence. “Won’t you come and play with me?!” the tree said. “I am sad with my life and getting too old. I want to go sailing to relax my mind. Can you give me a boat to sail away with?” “Use my trunk to build your boat. You can sail far away and be relaxed and happy.” So the boy cut the tree trunk to make a boat. He traveled to the sea and went sailing. He never showed up to the tree for a very long time.
Finally the boy returned after a very long time. “Sorry, my boy, I don’t have anything for you anymore. No more mangoes are left in my branches”, said the tree,” I don’t have any teeth left to bite,” the boy replied.
‘No more trunk is for you to climb and play on”, exclaimed the tree. “I am too old for any of that now”, the boy said. “I really can’t give you anything… all I have left is my dying root”, said the tree with sad tears.
“I don’t really need much now, just place to sleep and rest.” I am tired after all this years”, the boy said. “Good! Old tree roots are the best place to rest upon. Come, come here and sit down with me and rest.” The boy sat down and the tree was glad and smiled with regretful tears.”
This is the story of everyone in today’s situation. The tree is the example of our parents. When we were young, we used to love and play with our mom and dad. When we grew up, we left them; we only come to them when we needed something or when we found ourselves in trouble. No matter what, most parents will always be there and give everything they would to make us happy and comfortable.
You may think the boy is cruel to the tree, but that is the reality of how we treat our parents. If, in our Muslim society, that every young Muslims will be reformed out from a catastrophic dilemma of laxity in performing his duty to his parent and community, our vision in reforming our dying Islamic communal goals will shape up into a strong structure for the sake of Islam. And be mindful, that one haddith forbids for being undutiful, not to abuse his parents:
“Abdullah ibn Amr, radia Allahu anhu, narrated, the Prophet of Allah, sallallahu alayhe wa sallam, said: “It is one of the greatest sins that a man curses his parents.” It was asked: “O Allah’s Messenger! How does a man curse his parents?” The Prophet, sallallahu alayhe wa sallam said: “The man abuses the father of another man with the result that the later abuses the father of the former who abuses his mother, and, in return, the later, abuses the former’s mother.” (Al Bukhari, volume 4, no.5973. p. 79.)
On the other hand, and because of diversified thoughts adopted from the global societies of changes, people may think that Islam needs reform. And for those who call themselves Muslims and maintain that Islam is a mere culture among many others – a mere outcome of human thoughts and endeavors, and not an absolute Law decreed by The Holy One to be followed by the human race at all times and places, have truly lost their faith and have become “the enemy from within.”
Added to this, Islam can never be reformed, for it is perfect in itself. Among the last verse in The Holy Scripture – The Qur’an, during the Prophet Muhammad, sallallahu alayhe wa sallam, farewell message make this clear enough. “These days are those who disbelieve in despair of ever harming your religion so fear them not! Fear me! This day I have perfected your religion and chosen for you Al Islam.!” (Al Maidah 5:3)
The perfection of religion has given a remarkable existence of final revelation in which the Law of human race must adopt and strictly follow. Even so, no fiefdom, no tribe, no class, no caste, no ethnic group, no party, no nation-state, no hemisphere or continent can deny and serve this covenanted function.
In Islam, among us Muslims, it is very clear from the Qur’an and the deliberate direction and successful achievement of the Prophet, sallallahu alayhe wa sallam, that the Muslim Family and community bring each other into existence, and then exist in the near perfect tendency to reach equilibrium. If the Islamic Communities, having purpose of establishing stability will not work hand by hand, and the “I” mindset in each every Muslims reaches up to the extreme chaotic backdrop, then, this equilibrium will never be in reality.
Keeping Silat Ar-Rahim
for the Sake of Allah
“Shall he then who knows had what has been revealed unto you (Muhammad) from your Lord is the truth be like him who is blind? But it is only the men of understanding that pay heed. Those who fulfilled the Covenant of Allah and break not the Mithaq (bond.) And those who joined that which Allah has commanded to be joined (they are good to their relatives and do not sever the bond of kinship), and fear their Lord, and dread the terrible reckoning (abstain from all kinds of sins and evil deeds which Allah has forbidden and perform all kinds of good deeds which Allah has ordained.) (Ar-Rad 13:19-21)
Narrated Abu Hurayrah: Allah's Apostle, sallallahu alayhe wa sallam, said: A person visited his brother in another town and Allah deputed an Angel to wait for him on his way and when he came to him he said: Where do you intend to go? He said: I intend to go to my brother in this town. He said: Have you done any favor to him (the repayment of which you intend to get)? He said: No, expecting this that I love him for the sake of Allah, the Exalted and Glorious. Thereupon he said: I am a Messenger to you from Allah (to inform you) that Allah loves you as you love him (for His sake). (Sahih Muslim, Book 31, Number 6226)
In a “kutbah” made by a scholar in Makkah regarding the “Honoring the ties of Kinship” it is clearly define the real essence and meaning that “keeping and honoring the ties of kinship (arhaam)” is something that a Muslim should safeguard and protect.
“Silah” in Arabic means to reach out or connect to something. Thus, silat al-arhaam means reaching out and connection and keeping ties with relations by performing either meaningful or material deeds, such as saying kind words or giving wealth.
Some people understand the meaning of Arhaam incorrectly. Arhaam are the people related to you through blood bond. They are also called Al-Ansaab. So they are not the relative of your husband or relative of your wife, as some people understand mistakenly. The relative of your husband or your wife for you are called Al-Ashar, who are the people related to you by bond of marriage.
Ar-Arhaam (blood relatives) and Al-Ansaab are the parents, children and everyone related to the person through them by blood bond; the grandfather, grandmother, uncle, aunt and the grand children. The importance of keeping ties increases according to how closely related the person is to you. So in the most inner circle are the parents. In the circle beyond this are the sacred relatives – that is, those of the same parents; sisters, brothers thereafter cousins and so on.
Islam is unique among world social systems in the emphasis it places on maintaining ties with relatives and establishing the rights and duties they towards one another. Not only it is singular in this regards, but it is the last social order capable of saving the endangered institution of the extended family. The value of modernity have created a social, physical, and economic environment that make keeping ties with relatives seems useless, and only true revelation has the strength to extinguish these influences.
Keeping ties in Islam does not mean being good to relatives that are good to you. This is known as mukafa’ah, which means to return a good deed with another.
The Prophet Muhammd, sallaahu alayhe wa sallam, said, “The keeper of ties is not one who returns a good gesture with its like. Rather, the keeper of family ties is one who when his relatives cuts him off strives to reach out to him.” (Sahih Al Bukhari)
There is no strict manual of actions that are recognizing as fulfilling the obligation of maintaining relations. Action that fulfill this obligation, however, are self-evident, such as: visiting, helping, getting things done for one’s relatives, and he most important thing that a Muslim should never forget is to make salam with them.
The Prophet Muhammad, sallallahu alayhe wa sallam, said, “Mend your relations, even it is just by saying salam.” (Tabarani)
A Muslim ought to keep contact with his Al-Arham by sending message, letters counts, if you are not able to visit the person for the reason of occupied and hectic schedule at work. Giving money to relatives is another good way to keep ties. Being compassionate with them, showing them cheerfulness and give them respect that they deserve.
The Prophet Muhammad, sallallahu alayhe wa sallam, adviced: “Giving charity to the one in need is a charity. And giving charity to a relative is a charity as well as a reaching out.” If there is a wealthy relative, and another in need, then nothing counts as silat ar-rahim for the wealthy one until he gives the one in need.
If a gift is given to a relative, or anyone else for that matter, it is forbidden to give it back due to the sahih haddith: “It is not permissible to a man to give a gift, and then give it back except for what a father gives his son.” (Abu Dawud)
Although the scholars have said that even such a deed is an undesirable action from a father if he has something equal to what was given to his son. Now, if the father says when giving the gift: “This is with the intention of keeping ties,” or “This Gift is for the Sake of Allah,” then it is forbidden for the father to give it back because it would explicitly negate maintaining relations. Keeping relations increases a person’s wealth and lengthens their lifespan.
The Prophet Muhammad, sallallhu alyhe wa sallam, said: “Whoever would be pleased to have his provision (risq) widened and his life lengthened, then let him keep ties with his relatives.” (Muslim)
Moreover, keeping relations gain the pleasure of Allah –SWT. Furthermore, keeping up relations is a cause for one’s reward to increase after death because the relatives of one will pray for him whenever they remember his goodness.
The Messenger of Allah, sallallahu alayhe wa salam, said, “Allah, The Most High, create the creation. After He finished that, Ar Ar-Rahm (the ties of kinship) rose up and said: “At this place I seek refuge with You from all those who severe me.” Allah - SWT said: “Yes. Are you not satisfied that I keep the ties with him who keeps you and severe the ties with him who severs you.” Ar-Rahm them said: “I am satisfied.” Allah – SWT said: “You are to be given what you asked for.” (Agreed Upon)
And also said: “Ar- Rahm (the ties of Kinship) is holding onto the Throne and saying: he who keeps me, may Allah keep ties with him, yet whosoever severs me, may Allah sever the ties with him.” (Agreed Upon)
Indeed, Islam encourages its followers to be attached to one another, love one another and so as not to break the bond of kinship to his family no matter how hard life is afflicted on them that they need sufficient sap to nurture all the patience and strength needed to keep it going.
Remarkably, we Muslims value the importance of family bonds and the best example is Prophet Muhammad, sallallahu alayhe wa sallam, that he never let the chain take apart. Most importantly we have let racism; chauvinism, class differences, and intra-religious intolerance wedge us apart.
If some of us do not visit relatives or keep contact with them except when the relatives visit first, well, this is not how a Muslim should keep the ties of kinship, rather, this is called returning a visit; since it is normal for an intact human nature to give rewards for good behavior and benevolence whether they were done by the relative.
And the Prophet Muhammad, sallallahu alayhe wa sallam, said, “He who rewards for a good deed being done to him by a relative (mainly by returning a visit), is not the one who upholds the ties of relationships. It is he who keeps the ties with those relatives even when they sever the ties of kinship with him.” (Al Bukhari)
So, keep this tie with your relatives uncut, even if they spurn you and abandon you. The great reward will certainly be yours not theirs.
A man called the Prophet Muhammad, sallallahu alayhe wa salam, and said, “O Messenger of Allah, I have relatives with whom I keep ties with me. I treat them kindly, yet they are bad towards me, and I am patient with them, whereas they treat me badly and roughly.” Upon hearing that, the Prophet said: “If you are as you say, it is as if you are applying hot ashes to them and you will always have a supporter from Allah against them as long as you keep doing what you are doing.”
Beware of abandoning your relatives (specially your female relatives), as it is a reason for Allah’s curse and punishment. Allah – SWT, and says:
“Would you then, if you were given the authority, to do mischief in the land, and sever your ties of kinship? Such are they whom Allah has cursed, so that He has made them deaf and blinded their sight.” (Muhammad 4722-23)
The Symmetry
One of the key philosophical concepts of Islam is that of the balance. Allah – SWT has created everything in perfect balance, but over time this balance is lost as a result of our collective actions. The task for humanity, and first and foremost the Islamic community -believers, is to re-establish the balance.
Islam thus avoids excesses and extremism and has in the Qur’an been described as the middle way belonging to a moderate community. The history of Muslim societies shows various movements which arose as counter-balance and in response to the particular direction society was going at a given time in history.
It is therefore short-sighted to claim that one or the other train of thought is the only legitimate one. They are facets of a mosaic, and each of them had an important contribution to make as interpretations of a given set of prevalent circumstances.
As we progress through human history, the accumulated wealth of the answers humanity found to the problems it faced should enable us to learn from past experiences and fine-tune our future responses to human dilemmas of the entire Islamic Community.
As T.S. Elliot, the most profound poet of the modern age, says, “Where there is no Temple, there shall be no Homes.”
We all know and agree that the family is the cornerstone of community, and community is the protecting and supporting edifices of family. This was the greatest hallmark of the first Muslim Community, and it can be other than the aspiration of all Muslims in our times.
Thus, The Ummah is our community, all of it, undivided, unmitigated, singular, whole and the “I” recluse and the “We” transpire and become apparent into one spiritually contiguous community with one and Only One Lord that we subdue “taqwa” in our heart, then, this Ummah will be strong enough to fight for any atrocities, aggression, ferocity and the likes that may encroach in the entire Islamic Society. Yet a community such we ours that is divided, weak and leaderless poses an obvious question:
How can the Muslim family survive beneath no shielding dome of community?
We must reform our Muslim families in order to build them into associations that can come together, piece by piece, into the latticework of community. But Muslims must come to realize what we know, have always known, but are fearful of admitting to ourselves: All this have their pair, and thus both ‘usrah and ummah must come into being simultaneously. This has been the way of our Prophet Muhammad, sallallahu alayhe wa sallam, and all the Prophets mentioned in the Holy Qur’an, even the ones that were not successful in attaining this end.
The Necessity of Ulfah.
Ulfah is a Qur’anic term whose meaning is so absent from our communities today that most Muslims would not recognize or understand it if they felt its sudden tug upon the slack cords of their hearts.
Ulfah is Arabic for ‘attachment,’ ‘bond,’ and ‘amiability,’ It is a kind of emotional tie that specifically forms after being together in a mutual endeavor for a very long time, so that even when people do not love one another (in the sense of intense affection) they still like, and identify with, each other.[6]
And Allah said in The Holy Revelation, the Qur’an: “And he has united their (i.e the believers) hearts. If you had spent all that is in the earth, you could not united their hearts, but Allah has united them. Certainly, he is Allah Mighty, All-Wise.” (Al Anfal 8:63)
This Qur’anic verse makes us realize that a genuine community can never exist without its grace. Ultimately, only The Holy One, Allah –SWT, bestows Ulfah on Ummahs.
A secrete that the practice of Ulfah towards other divulges to us is that the happiness. And the ultimate desire of all human beings is the happiness of faith, if faith lingers in someone’s heart it creates compassion, love, affection and above all the room for any doubt about his religion will vanish, and taqwa to his Rabb will grow
Thus, through all these qualities, human being must put into practice, the formation of a strong community will emerge, and the “We”, in Islam will certainly crop up towards its success that will open the new avenues of communal rights of every individual in an Islamic community.
But the sweetness of faith - a sweetness that is beyond all, a happiness that exceeds all pleasures of this material body combined is the remembrance of Allah - is not easy for those who have least in faith. And thus Ulfah, it is a bounty too great to be given to just anyone. It is only given to those who deserve it. It requires the ultimate sacrifice to love God more than you love yourself and what is yours!
“Those who believe [in the Oneness of Allah – Islamic Monotheism] and whose heart finds rest in the remembrance of Allah: Most surely, in the remembrance of Allah do hearts find peace.” (Ar-Ra’d 13:28)
The superiority of Dhikr, remembering Allah is to Glorify and Praising Him. An example of authentic haddith narrated by Abu Musa, radia Allahu anhu, exemplify the comparison between the one who does not remember The Holy One, Allah – SWT, edify us to be submissively in remembering Him.
The Prophet Muhammad, sallallahu alayhe wa sallam, said: “The example of the one who remembers (Glorifies the Praises of) his Lord (Allah), in comparison to the one who does not remember (Glorify the Praises of) his Lord, is that of a living creature compared to a dead one.” (Sahih Bukhari, vol.8. Haddith No. 416)
And for those who constantly Glorifies the praise of his Lord (Allah) in His Beautiful Names and Attributes with 'ikhlas’, (purity and sincerity) certainly, the reward is the everlasting pleasure of God.
The Holy One said: “Allah has promised to the believers – men and women, - Garden under which rivers flow to dwell there in forever, and beautiful mansions in Gardens of Adn (Eden Paradise), But the greatest bliss is the Good Pleasure of Allah. That is the supreme success.” (At-Taubah 9:72)
Obviously, The Qur’an tells us that the most important ingredient in establishing community depends not on the space, time, matter, or any other ‘chance’ trait or relationship in the world. It is a bond of a human heart. The naked truth is no amount of human will on earthly means can bring it about. It is purely and explicitly an act of divine grace.
“And remember [with reverence] the grace of God upon you when you were enemies and He bound your hearts together, so that you became – by His grace – brothers to one another.” (Al Imran 3: 103)
Thus, it is the Sublime, Allah –SWT, and Allah alone, who brings the hearts of a community together and binds them through thick and thin. Keeping this in mind, let us look at our Love for The Holy One, Allah – SWT, and for his Prophet, sallallahu alayhe wa sallam, and ask:
Might our weakness of love for them be the reason why there are so many Muslim in the world yet so few believers? Might this be why we are so few driven by faith and so many driven by self-love disguised as faith and piety?
Afa ra’ayta man ittakhadha ilaahahu hawaah.
“have you seen him who takes his own desire as his (ilah) god?”
The Qur’an asks: “have you seen him who takes his own desire as his (ilah) god? And Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember? (Al Jathiyah 45:23)
Some choose a different path. They have dared to suggest that the personal whims has a role in our lives and empowered themselves with knowledge learned from the non-believers that corrupt the mind of every individual Muslims, a malady disease that kills the teachings of the Prophet Muhammad, sallallahu alayhe wa sallam, that which constitute to the Qur’an and his Sunnah.
Hold Fast
to the Rope of Allah
“And hold fast to the rope of Allah, all (of you) together you shall not divide. And Remember (with remembrance) Allah’s grace upon you when you were enemies and He had brought your hearts together, so that you became, through His grace, brothers (to one another). For you were on the brink of a pit of fire. And He rescued you from it, Thus Allah make His revealed signs clear to you, so that you may be guided aright.” (Al Imran 3:103)
No Muslim is an Island. Put differently, a Muslim who is an island purposely on denial of or rejection of the Ummah, cannot be Muslim. Muslims needs Ummah, without the Ummah, we are nothing but weak straws against the flood of godlessness, temptation and evil getting stronger by the minute. On the basis of this divine authority mentioned above they have two obligations that Allah wants to convey to us:
1) To cooperate with each other in every matter that reverences God’s everlasting commandments of justice and righteousness upon humanity.
2) To accomplish this cooperation by every available moral means that fulfills the ultimate goals, or maqasid, of Divinely Reveled Law (Shari’ah) as it is applies in the context of the times, the place, the needs, and other freedoms and constrains.
Allah enjoins us in the Holy Qur’an: “O you who believe! Be ever God – fearing, with a fear justly due to Him, and do not die except, while you are Muslim, in willing submission to Allah (alone). And hold fast to the rope of Allah, all (of you) together you shall not divide. And Remember (with remembrance) Allah’s grace upon you when you were enemies and He had brought your hearts together, so that you became, through His grace, brothers (to one another). For you were on the brink of a pit of fire. And He rescued you from it, Thus Allah make His revealed signs clear to you, so that you may be guided aright.” (Al Imran 3:102-103).
But if living in a community in unity and harmony is both an individual and collective obligation (fard’ayn and fard kifayyah[7]) – as this verse and tense of injunction from the Prophet Muhammad, sallallahu alayhe wa sallam, clearly indicate that it is – then this implies at least three additional requirements:
1)
To know the rites, duties, practices and processes that establishes community.
2)
To promulgate the shared moral principle and inculcate the personal ethics that will maintain its integrity.
3)
To engender the clear spiritual hierarchies and social covenants that will empower the community to achieve its greatest promise and meets its gravest challenges – and to do all this with renewable equality among all its members, jointly and severally, be their leaders or followers.
Let us state at the outset that it is of the essence of Islam that a Muslim seeks guidance in all his affairs, momentous and mundane, from the Qur’an and the sunnah[8] of the Prophet Muhammad, sallallahu alayhe wa sallam, and the ij’tihad[9], or qualified independent reasoning, of the recognized Muslim scholars.
In reality the development of Muslim communities around the world and throughout the ages, is pregnant with wisdom how to build and maintain (tear down and neglect) cohesive society.
What it takes for us Muslims is to establish communities that will enable us to be the best servant of our creator and the best community brought out for the benefit of mankind. This purpose is particular crucial for those Muslims who reside in non-Muslim societies, for in such circumstances this knowledge is far more urgent owing to a lack of localized scholarly leadership and because the crucial surroundings are much more complex for Muslims to navigate than is the social milieu within Muslim countries.
Islam is real-life-orientated. There is no benefit in a proclaimed faith which does not translate into action. Worship in Islam is everything that is done with the intention to serve and please Allah – SWT, so the least we could do is to stick what Allah – SWT say: “hold fast all of you to the rope of Allah and do not separate.” (Al Imran 3:103)
Each and every Muslim should hold fast to the Devine Rope of The Holy One, Allah –SWT, and must be worked together to foster benevolence, piety, mutual assistance, and avoid dissension. The Muslim nation encourages protecting the Islamic Creed and shall cater to the application of “Shari’ah”[10], enjoin good and forbid evil, and shall undertake the duties of the call to Islam.
Before we begin offering additional voluntary service, however, there are some prescribed actions Allah - SWT, demands from us. These are traditionally known as the five pillars on which the building of Islam rests: Shahadah (declaration of faith), Salah (daily prayers), Saum (fasting during the lunar month of Ramadan), Zakah (a share of one’s surplus wealth given to those in need of it), and Hajj (the pilgrimage to the Kaabah in Makkah) and we will see how it transpires to the life of every individual Muslims craving to have a strong community that they will stand still, In the Name of Allah, We Stand United.
For as to know in which the foundation of strong Islamic Community laid let us give a glance the fundamental belief and allusions of every Muslims that makes the community perfectly guided by the Holy One, Allah-SWT emancipated and yet obliged to comply with in accordance to the Law of God.
[1] Deen- is more comprehensive in its meaning that the western concept of “religion.”Every aspect of life subscribes to the revelation from Allah. Therefore, Deen covers life in all of its various stages and complexities.
[3] Ummah: The group of people to whom a prophet is sent. Everyone of the face of the earth is of the Ummah of Prophet Muhammad, sallallahu alayhe wa sallam, but the more common meaning of the Muslim Ummah is those people who have believe in him, known in Arabic as Ummah al-Ijabah.
[5] Fardu ayn: An individual obligation which is to be fulfilled by every Muslim, such as obligatory prayer, Fajar, Dhuhur, Asr, Maghrib and Isha.
[6] Hassen Laidi, The Ulfah in Community, Al jumuah, vol. 21,issue no.3, p 04
[7] Fard kiffayah: It means that if one Muslim does it in a certain place that would be sufficient for all the other Muslims. To apply this to Adhan (call of Prayer) for example, when the Muadhin (the one who calls prayer) pronounces it that would be sufficient for the other Muslims (in the Masjid) and thus it is not obligatory that everybody there pronounces it.
[8] This is the authentic actions and responses of the Prophet’s life in the course of his mission.
[9] Ij’tihad: The exertion of effort on the part of Islamic Scholar to deduce a fiqh law for an issue about which here is no clear , specific text.
[10] Shari’ah: The divinely revealed law contained in the Qur’an. It is comprehensive in its scope, covering issues of belief, devotion worship, and personal interactions as well as commercial, criminal, constitutional and international law.
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