Issue No 27
CHANGES IN THE UMMAH
UMMATI – "My Ummah". This was
the call and slogan of love of Rasulullah (Sallallahu Alayhi Wasallam), his deep
love for his Ummah caused him to always call out - Ummati, Ummati. The
revolution of the Ummah in relation to this cry of "Ummati" does not
have for its goal, worldly revolution. Thus the term ‘revolution’ must not be
understood in the context of worldly change and revolution. Although a
discussion regarding the mundane revolution of the Ummah is not futile,
nevertheless, the dimension of change falling within the purview of our
discussion here is Deeni Revolution. The change or revolution which is the aim
and goal of Islam has no affinity and no relationship with the kind of mundane
changes which have overtaken the Ummah.
A study of the life conditions of a negligent Ummati in relation to the
detailed laws and rules of the Shari’ah will produce the stunning revelation
that there is absolutely no affinity and connection between the "Ummati"
and the Shari’ah. The following are the constituent parts of our Deen:
Aqaa’id (Beliefs), Diyaanaat (Salaah, Saum, Nikaah, Talaaq, etc.), Mu’aamalaat
(Transactions, contracts, trade etc), Mu’aasharaat (social life, e.g. food,
dress, speech, salaam, etc.) and Akhlaaq (Moral character).
Regarding Aqaa’id (Beliefs), it is indeed fortunate that the
‘revolution’ of rejection has not yet overtaken the Ummah. Beliefs are not completely
rejected although some changes have taken place under cover of our Deen and
Qur’an. The type of changes affected under cover of Deen fall within the scope
of bid’ah (innovation). It is for the sake of bid’ah that the Ahle-Baatil
(People of Falsehood) have become the opponents of the Ahle-Haqq (People of
Truth) because of the latter’s endeavour to rectify the error of bid’ah. In
short, the NUSOOS (Qur’an & Ahadeeth) have not been refuted, except by only
a few Baatil sects like the Qadianis, Shiites and Anti-Hadith modernist groups.
But the NUSOOS have definitely been subjected to baseless and erroneous
The evil condition of baseless interpretation is the malady which has
overcome the Ulama. But the modernists (i.e. the self-styled reformists,
luminaries and western-educated Muslims) have transgressed further by having
adopted the revolution of rejection as well. They not only baselessly interpret
the NUSOOS, but reject these openly as well. In fact, they at times mock and
jeer at the beliefs of Islam. As a result of their mocking and jesting at the
basic Aqaa’id of our Deen, the Ulama-e-Haqq have labelled them with kufr. The
modernist reactionaries in turn retaliated with epithets such as ‘bigots’
against the Ulama. But those aware of the nature of kufr will not be deluded.
They will know that the Ulama had no choice in the matter. They are under
Shar’i compulsion to proclaim such kufr. This, then, is the state of the
‘revolution’ which has overtaken the first constituent part of our Deen, viz.
Regarding the revolution in the second part, viz. Diyaanaat (Salaah,
Saum, etc.), the masses have not brought a ‘revolution’ of bid’ah in it, i.e.
they have not changed the actual acts and laws pertaining to the teachings in
this part of the Shari’ah, but they have subjected it to neglect and omission.
Their attitude of neglect towards this part of Deen is so marked that it
conveys the impression that Salaah, Saum, etc., are not obligatory acts of
worship. The same attitude of indifference has been adopted in regard to
matters pertaining to Nikaah, Talaaq, etc. While accepting these issues to be
integral parts of our Deen, as well as accepting the exposition and explanation
of these issues given by the Ulama, the general public act on the basis of
desire. In a conflict between a Deeni demand and the Nafs (personal selfish
desires), the latter asserts its domination. For example: committing
fornication, or living together as man and wife in spite of having administered
three Talaaq. This condition of neglect, indifference and omission regarding
the second constituent part of Deen applies to the masses. However, the
modernists (the products of western education) have no hesitation in denying
the validity of even these teachings and practices of our Deen.
The change which the remaining three parts of Deen, viz., Mu’aamalaat,
Mu’aasharaat and Akhlaaq, have suffered is by far graver than the revolution
which has overtaken the first two parts of Deen. Even the masses, due to negligence
and sometimes ignorance, have excluded these three constituent parts from our
Deen. These three parts are regarded as mundane affairs, matters applicable to
only the world, and as such to be decided upon and chosen by opinion and fancy.
Thus, impure motives and corruption of the heart have played havoc in these
three fields of our Deen. This attitude of crookedness and corruption in
understanding have brought into existence a new practice, a new custom and a
new habit in opposition to almost every rule and demand of the Shari’ah in
these three parts. A conglomeration of practices, customs and habits, having no
affinity and sanction in the Shari’ah, now constitutes the way of life of the
In having chosen an un-Islamic innovated way of life, the masses do not
feel the slightest inhibition because they do not consider themselves to have
erred in this respect. On the contrary, they proudly regard their newly adopted
un-Islamic way of life as progress. In fact, they regard their personal
practices, customs and ways which they have introduced in opposition to the
Divine rules and etiquette of conduct to be superior to the Shari’ah. This
attitude is amply demonstrated by their unbridled opposition they offer to
those who call them towards the true Law and Way of life of a Muslim, viz., the
Sunnah. This has indeed been a drastic change in the Ummah.
In the first two parts of our Deen (viz., Aqaa’id and Diyaanaat), the
constituent parts were not exercised from our Deen nor were other beliefs and
devotional acts of worship introduced in opposition to those of the Shari’ah.
In other words, in so far as belief and practice are concerned, no Muslim
considers any act or practice (which may have been innovated) to be superior to
Salaah, Saum, etc. The changes in these two parts are in relation to baseless
interpretation (Ta’weel-e-Baatil), neglect, omission and addition to the
existing valid practices of Ibaadah. But, the gravity and magnitude of the
changes in the latter three parts are so great that these, viz., Mu’aamalaat,
Mu’aasharaat and Akhlaaq, have been actually detached and expelled from our
Deen. After this excision, new rules and norms of conduct have been adopted in
diametric opposition to the Shari’ah’s conduct and culture. To aggravate the
issue, the newly adopted un-Islamic culture has been assigned superiority over
the original culture of Islam. Thus the change brought in the latter three
parts of our Deen are vastly greater and more drastic than the ‘revolution’
which the first two parts of our Deen have suffered.
The external manifestation and occurrence of changes in the latter three
parts are both abundant and conspicuous. Aqaa’id (Beliefs), although
compulsory, are not externally conspicuous. The change brought in beliefs is
therefore less discernable. The occurrence of Diyaanaat (e.g. Salaah, Saum) is
in specific times; hence the change in this parts too is relatively less
abundant and conspicuous. But, the last three parts of our Deen (viz.
Mu’aamalaat, Mu’aasharaat and Akhlaaq) are applicable at all times and in
abundance since they govern every facet of man’s life and movement. Therefore,
the change which these three parts underwent is abundant and very conspicuous.
Indeed a great revolution of detriment has overtaken the latter three avenues
of our Deen.
Due to the abundance and conspicuousness of this change, an observer
will witness the transition and the great change in the members of the Ummah.
The observer (acquainted with true and original Islamic culture) when
witnessing this profound change constantly in a member of the Ummah who
simultaneously sends up the slogan of "I am of the Ummah of Muhammad
(Sallallahu Alayhi Wasallam)" will indeed be astounded. He will be struck
with surprise and wonder. He will ask: "On what does the claimant bases
his slogan? In which respect and in what does he agree with Muhammad
(Sallallahu Alayhi Wasallam)? On what does he stake his claim"?
Let us therefore be warned of our condition of degradation. We have to
be alert. We have to wake up from our deep slumber. If we fail to wake up, then
may Allah have mercy on us for deliberately ignoring this fact. If we have
certainly realized our fallen state from the pedestal of glory, then we must
realize that its reformation and its restoration to its former lofty state are
incumbent upon us. If we indeed acknowledge this incumbency, then what are we
waiting for? When will we commence with our spiritual reformation? Allah, the
WHEN ALLAH AND HIS MESSENGER HAVE DECIDED A MATTER, IT IS NOT FOR
A BELIEVING MAN OR A BELIEVING WOMAN TO CLAIM FREEDOM OF CHOICE INSOFAR
AS THEY THEMSELVES ARE CONCERNED: FOR HE WHO (THUS) REBELS AGAINST ALLAH AND
HIS MESSENGER HAS ALREADY, MOST OBVIOUSLY, GONE ASTRAY. (Surah
NAY, BY THY SUSTAINER! THEY ARE NOT BELIEVERS (MU'MINOON) UNLESS THEY
MAKE YOU (0 PROPHET) A JUDGE OF WHAT IS IN DISPUTE AMONG THEMSELVES, AND FIND
IN THEMSELVES NO DISLIKE OF WHAT YOU HAVE DECIDED, AND SUBMIT THEMSELVES WITH
FULL SUBMISSION. (Surah An-Nisaa: 65)
May Allah grant us the Tawfeeq to live our lives as a true Ummati
of our beloved Prophet Muhammad. Peace and blessings of Allah be upon him, his
family and all his companions. Ameen!
CHARACTERISTICS OF THE BELIEVERS
And those who guard their chastity (i.e. private parts, from illegal
sexual acts) except from their wives or (captives and slaves) that their right
hands possess, for then, they are free from blame, but whoever seeks beyond
that, then those are the transgressors; those who are faithfully true to their
trusts and to their covenants; and those who strictly guard their (five
compulsory) Salaah. These are indeed the inheritors. Who shall inherit the
Firdaus, they shall dwell therein forever." (Surah
Al-Mu’minoon; Chapter 23 : Verses 1-11).
I request your humble du'aas.
Abdul Haq Abdul Kadir
Umhlanga Rocks, KZN