THE PECULIARITIES OF ISLAMIC DISCOURSE IN THE ERA OF GLOBALIZATION

In The Name Of Allah, The Beneficent, The Merciful

BEING THE FOURTH KHUTBAH FOR THE MONTH OF JUMADAL-ULA 27/J.ULA/1438AH (24 /FEBRUARY/2017CE)

THE PECULIARITIES OF ISLAMIC DISCOURSE IN THE ERA OF GLOBALIZATION

Praise be to Allah, the lord of the worlds, the sustainer of the heavens and earth, the disposer of the affairs of all creation who honoured man with the best prophet. I praise and thank Him for His grace and honour and beseech Him for more. I testify there is no god but Allah alone, the compassionate, the merciful, the generous, the Perpetual Forgiver. I testify that our leader- Muhammad (pbuh) is his servant and messenger, his beloved and chosen one among his creation, the leader of the children of Adam.  He is the leader of the messengers, the seal of prophets, the mercy offered to the universe, the illuminating lamp. May the peace and blessings of Allah be upon him, his household, companions and whoever follows them till the day of recompense.

Having said that,

Dear Muslims, I enjoin you and I to fear Allah in accordance with the verse:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ ( آل عمران : 102 )

O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].” (3: 102).

Dear brothers and sisters in Islam this is the fourth Khutbah in the month of Jumaadal- Ula we are continuing our discussion on the theme: The peculiarities of Islamic discourse in the era of globalization, of which we have spent three weeks on it. Of the 15 peculiarities of Islamic discourse in the era of globalization as enumerated by Sheikh Yusuf Qardawi, we have discussed four of those. Today we shall focus on the fifth peculiarity which is: “It calls to honouring the Islamic aqeedah and spread of tolerance and love.”

The fifth peculiarity is for today which is:

It calls to honouring the Islamic aqeedah and spread of tolerance and love.

Dear honoured Muslims, of the peculiarity of the Islamic discourse is that it instills in the mind of the Muslim pride in his faith, and holding it in high esteem, and proclaiming it with pride, considering it as the ideology of Oneness of Allah, pristinely free from all flaws. In addition to considering it as the comprehensive ideology and the final one, and that Allah has protected its source from lost and forgetfulness and from distortion and interpolation. Allah says: (إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ) “Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.” (15: 9)

The Qur’an says: (وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ) “And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims.” (41: 33)

His word- “Indeed, I am of the Muslims” is the expression of one who takes pride in his affiliation to Islam and the best of nation ever evolved for mankind, that enjoins good, and forbids evil, and believes in Allah.

And word of Allah, the Exalted to His apostle: (فَتَوَكَّلْ عَلَى اللَّهِ إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ) “So rely upon Allah; indeed, you are upon the clear truth.” (27: 79)

(فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ (43) وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْأَلُونَ) “So adhere to that which is revealed to you. Indeed, you are on a straight path. ( 44 ) And indeed, it is a remembrance for you and your people, and you [all] are going to be questioned.

This was the manifested reality from the history of the prophet (pbuh), the polytheists did bargained with him that they will give him whatever he wants of wealth and prestige, and honour and power, but he rejected them all and did not reply them except with the recitation of the Qur’an which was enough to drive them to despair regarding all these attempts.

When the Quraish made his uncle- Abu Talib to prevail on him to desist from his call, he then presented to him that he should soften his stand and be lenient with his people, and to accept the middle solutions, out of love for his nephew, and fear for him from their harm, and that they inflict him with evil. His response to him was no other than saying: “By Allah, O Uncle, if they place the sun in my right hand and the moon in my left, that I may leave this matter, I will not leave untill Allah make it victorious or I perish other than it.”

Here what we see with the companions, that they take pride in their Islam to the farthest of limit. Umar bn Khattab would say: “We were most dishonoured people then Allah honoured us with Islam. Therefore, whoever seeks honour with other than it (Islam), Allah would dishonour him.”

Rub’iyyu bn ‘Aamir says to Rostum- the persian commander, when he asks him: “Who are you (people)? And he replied with all boldness: “We are a people Allah raised us to take people out of servitude to slaves to servitude to Allah alone, and from narrowness of the world to its expanse, and from oppression of religions to the justice of Islam.” He summarized the goals of Islam to him within these concise words. One of the companions after being guided to Islam do make pride with his affiliation to Islam, not in his affiliation to Rabee’ah or Mudhor or Qais or Tameem one of their poet would say:

My father is Islam, I have no father beside it, when people take pride with Qais or Tameem

One of the Muslim scholars would make poem saying while supplicating to Allah:

Of what increase me in honour and pride, and I was almost stepping on the soil with my sole,

My entry under your statement: O my servant, and that you send Ahmad for me as prophet.

A call to tolerance with people of other opinion:

Dear honoured Muslims, this pride in creed and holding the strong fortress does not mean preferring against others or dislike of their existence, or harbouring hatred to them, rather Islam instills in people’s heart, –  in addition to this pride- tolerating other people with different opinion, and beyond that, to loving all mankind. We surely find in the Qur’an a chapter containing both the goal of pride and tolerance altogether in one presentation and this is suratul kafirun. It was revealed for a known reason which is the idolatry bargain that emanated from the Quraish to the prophet- pbuh- to worship their idol for a period, and they will worship his God for a period, so that each of the two parties could experience the God of the other, and after that to report his view. Thus, the surah was revealed denouncing all these bargain and breaking these mutual submissions and placing the matter in a manner that do not allow for ambiguity or doubt or negligence in the most important matter of all matters- the Tawheed. The Surah rejects in strong terms to worship other than Allah in the present and in the future. Allah says:  (قُلْ يَاأَيُّهَا الْكَافِرُونَ (1) لَا أَعْبُدُ مَا تَعْبُدُونَ (2) وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (3) وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ (4) وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (5) لَكُمْ دِينُكُمْ وَلِيَ دِينِ)

Say, “O disbelievers, (2)   I do not worship what you worship. (3)   Nor are you worshippers of what I worship. (4)   Nor will I be a worshipper of what you worship. (5)   Nor will you be worshippers of what I worship. (6)   For you is your religion, and for me is my religion.”

The entire surah represents the goal of firm grip and pride while the last verse represents the tolerance (لَكُمْ دِينُكُمْ وَلِيَ دِينِ) for everyone is his religion, he will e questioned before Allah and mankind and he bears the responsibility in life and the hereafter.

The ideological and intellectual basis for Islamic tolerance:

The ideological and intellectual basis for Islamic tolerance in relation to people of different view is represented in some fundamental elements, the philosophy of tolerance with others will be:

  • A Muslim believes from his recitation of the Qur’an that variation of religion among people is in existence by the will of Allah, the Exalted, which is inseparable from his wisdom, what Allah wills will be, and what He does not will, will never be. Allah says: (وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ) “And had your Lord willed, those on earth would have believed – all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?” (10: 99) (وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ (118) إِلَّا مَنْ رَحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ) “And if your Lord had willed, He could have made mankind one community; but they will not cease to differ.( 119 )   Except whom your Lord has given mercy, and for that He created them. But the word of your Lord is to be fulfilled that, “I will surely fill Hell with jinn and men all together.” Etc. A Muslim submits to the will of Allah- the Exalted, because he can not work against it, it is done without any impediment and that he could not organize the world better than how his creator has done.
  • The account of people regarding their disbelief, if they disbelief or their lost if they are strayed from the path, is not in this world, it is on the day of sorting out or the day of account when every soul shall be paid what he earned, and rewarded for his action, good or bad. And the judge of people on that day is their creator who knows their secret and discussion, and what their hearts harbor. He knows the one who is excused, He knows the one who disbelieves out of incapacitation and ignorance, and the one who disbelieves out of stubbornness, or pride after the truth was explained. This is what Allah- the Truthful emphasized: (إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ) “Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah – Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness.” (22: 17) Allah said to His apostle: (وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَى شَيْءٍ وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ كَذَلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ) “The Jews say “The Christians have nothing [true] to stand on,” and the Christians say, “The Jews have nothing to stand on,” although they [both] recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ.” (2: 113). Also Allah commanded His Apostle to say to people who disagrre with him thus: (اللَّهُ رَبُّنَا وَرَبُّكُمْ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ اللَّهُ يَجْمَعُ بَيْنَنَا وَإِلَيْهِ الْمَصِيرُ) “Allah is our Lord and your Lord. For us are our deeds, and for you your deeds. There is no [need for] argument between us and you. Allah will bring us together, and to Him is the [final] destination.” (42: 15)
  • The Muslim is commanded by Allah to be just with all people, it is not right to allow his dislike for a people or their dislike for him push him to deviate from the path of justice, as Allah says: (يَاأَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ) “O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do.” (5: 8)

The books of tafseer relate that Allah , the Exalted revealed nine verses in suratul Nisaa which defend a Jew that was wrongly accused of stealing, that he was free from that accusation, while the real culprit was one the Muslims whose relatives try to trick the messenger to advocate for him and them, thus Allah revealed: (إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا (105) وَاسْتَغْفِرِ اللَّهَ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا (106) وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ خَوَّانًا أَثِيمًا) “Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate. ( 106 )   And seek forgiveness of Allah. Indeed, Allah is ever Forgiving and Merciful.

  • Islam honours man solely for being human before any other consideration; being a Muslim or Non-Muslim. (وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ) “And We have certainly honored the children of Adam” (17: 70). Bukhari related from Jabir; that the Prophet (pbuh), people passed by him with a corpse and he stood upright, then they said to him: O messenger of Allah, it was the corpse of a Jew! He then said: “Is it not a soul.?”

Rules of relation with Non-Muslims:

Suratul Mumtahanah mentions two verse regarded as the resort of regulations of relating with non-Muslims based on their disposition to the Muslims; peacefulness or waging war, Allah says: (لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (8) إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُمْ مِنْ دِيَارِكُمْ وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَنْ تَوَلَّوْهُمْ وَمَنْ يَتَوَلَّهُمْ فَأُولَئِكَ هُمُ الظَّالِمُونَ) “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly. ( 9 )   Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion – [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers.” (60: 8-9). Of known fact is that these two verses were revealed primarily concerning the pagans. But Islam looks at the people of the Book with special view, regarding them as people of heavenly religion originally. They share with the Muslims belief in prophethood, belief in the hereafter, worship of God, the Exalted, and belief in virtuous character. This is why it selects them with this form of revealed call of cordiality and closeness- ‘O people of the Book’, in addition to praising their books and prophets.

The Call to Love

Of the deserving things the Islamic discourse should embrace in the era of globalization is the call to the spread of love among people away from the claim of hatred, rancor, envy, aversion. These are what the Prophet named as the ‘diseases of the nations’ in the prophetic statement thus: “It creeps upon you the diseases of the nations before: Envy, Aversion, and the Aversion is the shaver, I do not say it shaves the hair, but it shaves the religion.” (Al-Bazzaar with good chain).

It is a malady that kills human relation, more that what physical deadly disease, and epidemics does to the body. Verily, the reality of religion is the call to love in every domain and field …

The position of Islamic discourse

O you honoured Muslims, the task of the Islamic discourse is to aspire to strengthen this balanced tendency, and to guard the desired balance between the call to being boastful of the creed and the mission on one hand, and the call to tolerance and love on the other. And that the Islamic discourse should be wary of being carried away by the locked ones; among the callers of narrow-mindedness or hatred, those who desire enmity to all mankind, to the degree that they contradict Muslims in their opinion, and harbour enmity and aversion against them, and they claim coming closer to Allah with that.

The meaning here is not that we should be negligent or trade away our creed, rather we should protect it with our lives, properties and whatever we have. In addition to this- in the cause of this creed- we should embrace tolerance with people who differ with us, and dialogue with them, in togetherness, our goal is mutual good for every partaker. For every person is what he intends.

SECOND KHUTBAH

All praises are due to Allah. We praise and thank Him, believe and depend on Him. I testify there is no god but Allah alone and I testify that our leader- Muhammad (pbuh) is his servant and messenger.  May the peace and blessings of Allah be upon him, his household, companions and whoever follows them till the day of recompense.

Allah says: (إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ (190) الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّار) “ Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. ( 191 )   Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.

Dear servants of Allah the UN is commemorates the THINKING DAY annually on 22nd February, we therefore want to look at the Islamic view of Thinking.

IMPORTANCE OF THINKING AND ITS IMPACT IN THE LIFE OF INDIVIDUAL AND SOCIETY

  • The ability of a person to mental perception and thinking grants him to discover the secrets of things in nature, thus, reaching the rules and regulations which will strengthen him to analyze the phenomenon and dominate it and subject it to his benefit.
  • Thinking is the origin of knowledge, knowledge is the origin to change the attitude of man, thus human attitudes vary from those of animals which do not change or grow. As man’s knowledge grows about things, his view about such things changes and the circumstances to benefit also varies. An ordinary person could view piece from a rock as an ordinary thing which could not harm or benefit, but a geologist considers it as a historic register for past era, by which one could understand the peculiarities of those era.
  • Thinking has a great importance to inform man of his continuous existence, through thinking skill, man understands his humanity, and is able to safeguard his existence through benefitting from experiences of past generations and adapt to the environment he lives in, and improves the manner of relating with it.
  • The ability of man to think and imagine make him thread the limits of the present to navigate the future, then he thinks and imagine his future, and tries to plan for it and make provisions for it …  he lives the present and the plans encompasses all areas of human life; social, economic, political etc
  • Thinking in our contemporary life have become a system, with its fundamentals, principles, standards and skills, by which a person is able to make discoveries and inventions, ..
  • The ability of man to analyse and assemble make it easy for him to engage in organised thinking to solve personal and societal problems. …

Secondly is the commemoration of the INTERNATIONAL MOTHER LANGUAGE DAY on 21st February. Allah says: (وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْعَالِمِينَ﴾ [الرّوم :30\22] , ﴿وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الْحَكِيمُ) “ And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge.” (30: 22)

The mother language is very important for sound thinking for every individual in the society generally and particularly for callers to Islam. Allah says: (وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ) “And We did not send any messenger except [speaking] in the language of his people to state clearly for them.” (14: 4)

Oh Allah descend peace; flowing with continuous tranquility and security upon Nigeria and all other Muslim nations. O Allah accept the worship of the pilgrims of hajj and Umrah, and grant us all Your pleasure, And the last of our call will be, “Praise to Allah, Lord of the worlds!”

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