Confronting the Enemies

Confronting the Enemies

According to news that some churches are converting the Muslim boys into Christianity. If this is true, definitely a concerted effort by the enemy of Islam. Thus it is incumbent upon the Muslim leaders and the scholars to immediately exert swiftly efforts to enlighten and direct the Muslims as well as combat the enemies of Islam, by retaliating them with right solutions. The Muslim must rise and support those efforts.

The Muslim Ummah has been entrusted with the responsibility of conveying the conveying the message of Islam. If we are vigilant to arm our youth with knowledge, understanding and comprehension of Islamic Jurisprudence and accustom them to apply these things from a small age, then we will not fear, by the grace of Allah, the Most Exalted, as long as they continue to holding onto the deen of Allah, glorifying it, following its laws, and fighting that which contradicts it. And indeed their enemies will fear them.

Allah s.w.t says in the Qur’an:

“O you who believe! If you help Allah, He will help you and make your foothold firm”. [Muhammad, 47:7]

“If you remain patient and become al-Muttaqun (pious) not the least harm will their cunning to do you. Surely Allah surrounds all that they do”. [Al-Imran, 3:120]

There are many verses in the Qur’an which convey this message. The most important factor for us in fighting against the efforts of our enemies is raising and preparing a generation that knows the reality of Islam. This can be achieved through guidance, taking care of the house and family, the method of educating them, the media and improvement of the society.

In addition to this is the role of steering and guiding which needs to be taken by the Muslim leadership, persevering in beneficial work and continually reminding the people that which will benefit them and make the belief within them grow and flourish.


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Keep Away From Mutual Enmity

Shaikh Muhammad Al-Ghazali

When a quarrel intensifies and its roots go deeper, its thorns become branches and branches increase in number, then the freshness of the fruits of faith is adversely affected. Softness, sympathy, satisfaction and peace, which are encouraged by the Islamic teachings, receive a setback. Performance of worship loses its righteousness, while the self get no benefit from it.

Many a time mutual quarrels perturb the persons who claim to be wise. When this happens, they take recourse to lowly and superficial things, and sometimes indulge in dangerous acts which only increase difficulties and bring troubles. When a man is displeased, his eyes become prejudiced and ignore the camel and object to gnat. Such eyes do not appreciate the beauty of the peacock, for they only see its ugly feet and claws. If a slight defect is present, it turns the molehill into a mountain. And sometimes the internal rancour and jealousy affect them so badly that no hesitation is felt in inventing imaginary stories. Islam disapproves of all these manifestations of ill feeling and advises to abstain from them. It declares their avoidance as the most virtuous form of worship.

The Prophet s.a.w said: "Listen, may I not tell you something more important than salat, fasting and charity?" The people requested him to do so. He said: "To keep the mutual relationship on the right footing, because the defect in the mutual relationship is a thing which shaves a thing clean. I do not mean that it shaves the hair, but that it shaves (removes) the religion." [At-Tirmidzi]

Many a time Satan is not able to persuade wise men to worship idols, but since he is very keen on misguiding and ruining men, he manages to succeed in driving them away from God, so much so that these wise men become more indifferent in respecting the rights of God than the idolaters themselves. The best method adopted by the devil for this purpose is to sow the seeds of enmity in the hearts of the people. When this enmity develops into a fire and open hostilities result, he enjoys the scene. This fire burns man's present and future into ashes and totally destroys their relationship and virtues.

The Messenger of Allah s.a.w said: "The Satan has been disappointed that he would not be worshipped in the Arabian Peninsula, but he has not been disappointed from kindling the fire of fighting among the people." [Muslim]

It means that when wickedness takes roots in the hearts, when people start hating love and brotherhood, and when these are destroyed, people then revert to cruelty and enmity, and break all those relations and links which Allah has commanded to be kept; thus spreading corruption on this earth.
______________________________________________________________________________________________________

Excerpted from “The Muslim’s Character” by Shaikh Muhammad Al-Ghazali.

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Personal Privacy

Mohammad Hashim Kamali

Personal privacy of the individual is an integral part of his dignity. The private dwelling is therefore made immune against intrusion of all kind. Strangers who wish to enter private homes are required to greet the inhabitants and familiarize themselves with courtesy and respect:

“O ye who believe! Enter not houses other than your own, until ye have asked permission and saluted those in them: that is best for you, in order that ye may heed (what is seemly)” [Al-Nur, 24:27].

Permission to enter a private home is thus to be solicited thrice, and if it is still not granted, there should be no further repetition and the stranger must leave. This is clearly stated in a hadith which directed the believers that "asking for permission is (allowed up to) three times. If it is not granted to you, you must return." [Muslim, Mukhtasar Sahih Muslim, hadith 1421]

The hadith here elaborates on the two requirements of familiarization (isti’nas) and greeting (taslim) that are laid down in the above-mentioned Qur'anic ayah. The order of priority between these two requirements has also been specified in another hadith which simply declared that "The Prophet Sallallahu `alayhi wa sallam said: greeting precedes the speech". [Mubarakfuri, 'Aradat al-Ahwadhi Sharh Jami' al-Tirmidzi, IX, 170.]

Espionage (tajassus) is forbidden by the clear text of the Qur'an, and so is indulgence in suspicion and surreptitious activities that are degrading and offensive to the personal dignity of the individual [Al-Hujurat, 49:12]. The Qur'anic prohibition on espionage occurs in absolutely general and unqualified terms (i.e., wa la tajassasu, which means that it is totally proscribed regardless of the purpose that might be served by it, and also that it is addressed to everyone, including the government agencies and the muhtasib, that is the officer in charge of hisba, who is not permitted to use espionage as a means of promoting hisba (i.e., commanding good and forbidding evil). The mubtasib must act on the basis of what he knows through direct observation without recourse to espionage, eavesdropping and other methods of searching for evidence. [Al-Dughmi, Ahkam al-Tajassus, p. 149] The second Caliph, 'Umar Ibn al-Khattab has clarified the government position when he said that the government acts on what is evident; one who exhibits good character should not be suspected of anything but good; for the inner secrets of people are only known to God Most High. [Al-Tabari, Tarikh, V, 26] The general text of the Qur'an on the prohibition of espionage similarly means that all varieties of espionage are included. Furthermore the Qur'anic text on espionage is immediately preceded by an address to the believers to "avoid indulgence in suspicion, for surely suspicion in most cases in sinful, and spy not ..." [Al-Hujurat, 49:12].

Espionage originates in suspicion, which is also to be avoided as far as possible, although the wording of the text is not as categorical on suspicion as it is on espionage. The text here seems to permit suspicion that is based on reasonable grounds. The point, however, is that both are seen as a threat to personal dignity and a violation of the individual's right to privacy. The prohibition of espionage also includes opening of personal letters and confidential correspondence. This is, in fact, the subject of a hadith to the effect that "one who looks into the letter of his brother without his permission is like looking into the fire of Hell." [Al-Suyuti, al-Jami’ as-Saghir, p. 165; Ibn Majah, al-Adab al-Shar`iyya, II, 166] The prohibition of espionage is thus addressed to everyone and to all concerned, including, that is, the law enforcement agencies, the individuals and the government leaders.
____________________________________________________________________________________________________
Excerpted from "The Dignity of Man - the Islamic Perspective", Ilmiah Publishers, Malaysia and the Islamic Foundation, UK © Author, 1999

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Berpakaian Cantik Untuk Mengadap Allah.

Berpakaian Cantik Untuk Mengadap Allah.

Dengan  Nama Allah, Yang Maha Pemurah, lagi Maha Mengasihani;
Segala Pujian dan  Kesyukuran hanya kepada Allah; Selawat dan Salam keatas Muhammad Rasullullah.

Mengenai pentingnya berpakaian cantik apabila seseorang hendak ketempat ibadat .

Allah SWT telah menyatakan:

 “Wahai anak-anak Adam! Pakailah pakaian kamu yang indah berhias pada tiap-tiap kali kamu ke tempat ibadat (atau mengerjakan sembahyang) dan makanlah serta minumlah dan jangan pula kamu melampau; sesungguhnya Allah tidak suka akan orang-orang yang melampaui batas”.

[Al-A’raf, 7:31]

Pakailah pakaian yang cantik dan bersih untuk pergi ke masjid atau ketika sembahyang sunat bersendirian di rumah. Dalam hadith disebut “Sesungguhnya orang sedang sembahyang sedang munajat kepada Tuhannya”. Oleh itu pakailah pakaian yang cantik dan bersih untuk menghadap Allah, Raja kepada segala Raja. Imam Abu Hanifah memakai minyak attar (wangi) dan berserban setiap kali beliau sembahyang tahajjud.

Sekiranya diberi rezeki yang lebih, belanjalah untuk membeli pakaian dan makanan yang baik sebagai tanda untuk menunjukkan bahawa Allah telah memberi nikmat kepada kita. Ia sebagai memperakui kurniaan Allah dan bukannya untuk menunjukkan kesombongan. Janganlah terlalu bakhil untuk berbelanja setelah diberikan rezeki yang banyak.

Rasulullah (sallallāhu `alayhi wa sallam) bersabda: “Makanlah serta minumlah, dan bersedekahlah, dan juga pakailah (pakaian yang baik-baik serta berhiaslah), asalkan jangan untuk bermegah-megah dan menyombong, dan jangan pula melampau, kerana Allah SWT suka melihat kesan nikmat-Nya ke atas hamba-Nya.”

 [Hadis riwayat Ibn Majah]

Namun janganlah membazir dalam berbelanja. Syaitan membazirkan kuasanya, iaitu digunakan kuasanya pada tempat yang salah, untuk menyesatkan manusia. Kerana itulah siapa yang membazir (termasuk harta) adalah saudara syaitan:

“Sesungguhnya orang-orang yang boros itu adalah saudara-saudara Syaitan, sedang Syaitan itu pula adalah makhluk yang sangat kufur kepada Tuhannya”

 [Al-Israa’, 17:27]

Nikmat di dunia ini diberi kepada semua samada beriman atau kafir, asalkan mereka berusaha dan mempunyai sebab untuk mendapatkannya (kerana itu ia dipanggil alam asbab). Nikmat di hari kiamat pula hanya untuk orang beriman, kerana kafir telah diberikan segalanya semasa di dunia ini.

“Katakanlah (wahai Muhammad): Siapakah yang (berani) mengharamkan perhiasan Allah yang telah dikeluarkanNya untuk hamba-hambaNya dan demikian juga benda-benda yang baik lagi halal dari rezeki yang dikurniakanNya? Katakanlah: Semuanya itu ialah (nikmat-nikmat) untuk orang-orang yang beriman (dan juga yang tidak beriman) dalam kehidupan dunia; (nikmat-nikmat itu pula) hanya tertentu (bagi orang-orang yang beriman sahaja) pada hari kiamat. Demikianlah Kami jelaskan ayat-ayat keterangan Kami satu persatu bagi orang-orang yang (mahu) mengetahui”

[Al-A’raf, 17:32]

 

[Petikan dari Nasbun Nurain;Tafsir Quran (sepintas lalu), Mei 22, 2009]

Wahai Melayu Bangsaku

Banu Salleh


Ketahui lah wahai bangsa ku
Tak kira dimana berada, tua dan muda
Dari Perlis sampai Sabah.

Melayu akan hancur kalau tak jaga
Kuasa dan semua yang ada akan dimamah masa
Mereka akan rebah dan berputih mata

Kampong halaman dah nak habis tergadai kerana leka
Suka berfitnah, suka bertelagah
Melayu jadi semakin bodoh dan berpecah
Melayu bertikam sesama mereka tak peduli musuh dok melata

Melayu tak tahu nak berpakat saperti orang lain berpakat
Walaupun berpakat itu bawa berkat
Mereka mencerca dan suka menghina bangsa sendiri
Yang pi belajar pandai dah kata orang lain bodoh berlaka
Yang kaya lansung dah tak peduli yang miskin dan papa
Tak peduli adab sopan bangsa dan nilai ajaran agama
Dah lupa dekat Tuhan yang maha esa
Mereka tak tau ancaman di hadapan mata
Mereka tak sedar ancaman di sekeling mereka.
Mereka buat dok pekak dan buta

Melayu tak pantau musuh mereka
Tapi bermusuh sesama bangsa depa
Mereka suka musnah apa yang mereka ada
Fikiran semakin lembab tapi sombong tak kira masa
Orang dah pakai senjata canggih mereka di takok lama

Melayu lali, lalai, leka
Orang lain maju dah pi sampai mana-mana
Melayu dok guna yang lapuk,
Alam sekeliling dah berubah,mereka tidak mau berubah
Mereka tidak ada upaya langsung nak berhikmah
Mereka angkuh dan bodoh dan pantang ditegur pula

Melayu langsung tak tahu bermuslihat dan maufakat
Ada raja ada pemerentah ada pihak berkuasa
Mereka tak tau berpakat guna kuasa
Depa selalu leka tau nak buat apa
Mereka tidur malam dan siang,
Mereka tak tahu yang mana musuh dan lawan
Mereka tak tahu yang mana kawan dan nak cari kawan
Mereka langsung tak tahu berkawan
Asyik mengata dan mengumpat tak peduli masa

Oleh itu wahai bangsa aku
Mari kita ajak semua bangun segera
Kita buat apa yang patut dan terdaya
Kita jaga bangsa ugama dan negara kita

Ayuh marilah kita susun semula,
Kita atur dan mantapkan maufakat,
Kita bangun Malaysia jadi negara maju jaya.
Kita bersatu padukan tenaga, pasti kita berjaya

12 Julai 2009

Taqwa: Between Love and Fear

Dr. Jamal Badawi

Taqwa is a central concept that has been frequently mentioned in the Qur’an, especially in verses that deal with individual behavior in social relations.

Some of the common English translations of the word taqwa are “piety” and “heed” or “God-fearing.” Each of these translations gives only a partial understanding of this word’s true meaning because it is an attitude that combines many feelings, such as fear of God, heeding, obedience and above all being God-conscious.

Is Taqwa Simply Fear?

The term fear, when used to refer to God-consciousness in the Islamic context, does not mean being scared of God because being scared excludes any feeling of love or respect.

Fear of God means to fear His disobedience and punishment, on the Day of Judgment, and to fear forgetting Him and losing His blessings.

Another partial meaning of fear, which is nobler, is the fear of displeasing God, the One Whom you love. For example, when two people love each other, you find each of them trying their best to please the other and to avoid even forgetting their anniversaries or birthdays. If this is the attitude of humans towards each other, then it is more appropriate that people fear God’s displeasure. People should love God most because they owe everything to Him: their lives, property, and, above all, His guidance to know and worship Him.

So, fear of God is not founded on a vengeful concept of hate and fear of God. It is actually based on love, which leads to a feeling of fear of God’s displeasure.

God-Consciousness

The meaning of taqwa was clarified in a statement made by `Umar Ibn Al-Khattab, the second caliph after Prophet Muhammad (peace be upon him). `Umar compared being God-conscious to a person going through a narrow path with thorns while he is trying to snatch his clothes in order to protect himself from any harm. In Arabic, clothing is used as a metaphor for a person’s character and the thorns are a metaphor for the temptations in life, such as greed and wanting to get money from any source whether legitimate or illegitimate, or temptation towards illicit relationships. This similitude means that the person goes through life trying to protect his moral and pure character, which was endowed on him by God, from all other diversions, deviations, or temptations that surround him.

God-consciousness is the core of taqwa because God-consciousness is acknowledging, feeling, and realizing God’s presence at all times, and knowing that He is looking after you and knows what you are doing and even what your soul whispers to you. This feeling results in trying to go through life according to God’s orders and being ashamed of doing wrong in His presence, which is at all times.

So a person who has taqwa tries to avoid both: things that displease God and things that may harm himself or others. This is explained beautifully in a story that took place during the reign of `Umar ibn Al-Khattab. A simple teenage girl had a mother who sold milk and in order to increase the amount of milk and earn money easily her mother added water to it. On seeing her mother, the girl advised her not to cheat but the mother said that they are alone and caliph `Umar cannot see them, so the girl told her that `Umar cannot see them but the God of `Umar can see them.

This story shows the degrees of God-consciousness and that reaching a high degree of God-consciousness is not necessarily measured by how often a person feels it on going to places of worship, but by a person tries to be conscious of God’s presence at all times.

Taqwa and Divine Love

For centuries, philosophers and writers have tried to explore divine love but found that there are some feelings that just cannot be translated into words, especially when a person moves to higher degrees of divine love.

Divine love in Islam is not a type of superficial love but it is considered a mutual genuine feeling between God and man, which is referred to in the Qur’an: “Then Allah will bring a people, He shall love them and they shall love Him” [Al-Ma’idah, 5:54].

The Qur’an connects divine love to taqwa in a verse that says what means “For lo! Allah loveth those who ward off (evil)” [Ali- `Imran 3:76]. This shows that divine love is not only manifested in pure acts of worship like prayers, but it is also reflected in different aspects of life. That is why following the path of God is the real test for the genuineness of divine love.

This is beautifully expressed in the Qur’an, while addressing Prophet Muhammad (peace be upon him): “Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful” [Ali-`Imran, 3:31].

Following this path that God has established for man results in a sense of dependence upon God and a sense of gratefulness to God for all His bounties.

Divine love requires commitment and steadfastness so a person can be prepared to face the different trials and tribulations in life. It also requires responsibility and sacrifice of some of the person’s time, property, desires, and even a person’s own life if necessary. The Qur’an indicates that to have this true love, one must put God’s love above all other types of love: “But those of Faith are overflowing in their love for Allah” [Al-Baqarah, 2:165].

Prophet Muhammad (peace be upon him) also mentioned that one of the things that a person must achieve in order to feel the sweet taste of faith in his heart, is to love God and His Messenger more than anything else.

This divine love is also the foundation of love for other creatures in the universe because the deep and profound love for humans and other creatures would not be felt by someone who does not truly love God.

Translating Love into Good Deeds

Various verses in the Qur’an explain the characteristics that a person should have in order to receive God’s love.

One of those traits is taqwa or God-consciousness, which is referred to in the Qur’an: “For lo! Allah loveth those who ward off (evil)” [Ali-`Imran 3:76].

Also, people who constantly repent to God deserve His love: “For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean” [Al-Baqarah, 2:222], which means that the door for repentance is open if a person sins, and not only does God accept those who repent, but He also loves them.

A third characteristic is constant self-purification. The Qur’an says: “And Allah loves those who purify themselves” [At-Tawbah, 9:108].

People who do good were also mentioned in several verses: “Surely Allah loves the doers of good” [Al-Baqarah, 2:195].

God also loves those who have trust in Him. He says: “For Allah loves those who put their trust (in Him) “[Ali-`Imran, 3:159].

Those who are steadfast and persevering also deserve divine love: “And Allah loves the patient” [Ali-`Imran 3:146].

People who are just or judge in equity are also mentioned in the Qur’an as receiving God’s love: “Surely Allah loves those who judge equitably” [Al-Ma’idah, 5:42].

Endangering Divine Love

There are also characteristics that God does not love, such as aggression or transgression. He says: “Lo! Allah loveth not transgressors” [Al-Ma’idah 5:87]

Corruption on earth or doing mischief is another bad characteristic: “And Allah loveth not mischief” [Al-Baqarah, 2:205].

In addition, being ungrateful is something that God does not love: “…and Allah does not love any ungrateful sinner.” [Al-Baqarah, 2:276].

Those who reject faith are also endangering divine love: “Say: Obey Allah and the Messenger. But if they turn away, lo! Allah loveth not the disbelievers (in His guidance)” [Ali- `Imran 3:32]. In the Qur’an God mentions oppression, where He says: “And Allah does not love the unjust’ [Ali- `Imran, 3:57].

Betrayal and treachery are also bad traits that God does not love: “Surely Allah does not love the treacherous” [Al-Anfal, 8:58].

Those who waste and misuse things are mentioned by God as people who endanger divine love: “Surely He does not love the extravagant” [Al-A`raf, 7:31].

There are also a number of verses that show that God dislikes vanity and arrogance, where He says: “Surely Allah does not love him who is proud, boastful’ [An-Nisa,’ 4:36].

Fruits of Taqwa

There are several benefits derived from the moral quality of being God-conscious. First, the Qur’an is in itself guidance for those who are God-conscious: “This is the Scripture whereof there is no doubt, guidance unto those who ward off (evil)” [Al-Baqarah, 2:2]. This is why many people do not really benefit from reading scriptures of holy books, because their hearts are not really receptive to them.

Another benefit is that taqwa helps people to have proper vision, knowledge, and wisdom. Referring to this we find a beautiful verse in the Qur’an saying: “O ye who believe! If ye fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded” [Al-Anfal, 8:29]. Another verse that relates taqwa to knowledge and vision says: “Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things” [Al-Baqarah, 2:282].

Taqwa is also a cause for receiving the blessings of God and finding a way out of problems and tribulations that may be found in life. For example, the Qur’an says: “And whoever is careful of (his duty to) Allah, He will make easy for him his affair” [At-Talaq, 65:4].

The Qur’an refers to taqwa as a perquisite for the forgiveness of sins. It says in one verse: “And whoso keepeth his duty to Allah, He will remit from him his evil deeds and magnify reward for him” [At-Talaq, 65:5].

Taqwa is also a precondition for receiving God’s mercy, which is indicated in a moving verse that says: “That (mercy) I shall ordain for those who do right, and practice regular charity, and those who believe in Our signs’ [Al-A`raf 7:156].

Ultimate victory and taqwa are also related: “Lo! The sequel is for those who ward off (evil)” [Hud, 11:49].

Ultimate bliss is also reached by God-consciousness, and not only is this bliss in life on earth but also in the eternal life of the hereafter. The Qur’an refers to this by saying: “Behold! Verily on the friends of Allah there is no fear, nor shall they grieve” [Yunus, 10:62].

Qur’an constantly mentions taqwa as an essential quality: that one should submit to God’s will and take taqwa as provision for the travel from this life on earth to the eternal life in the hereafter. The Qur’an refers to this by saying: “For the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding” [Al-Baqarah, 2:197]. Having this quality of taqwa would result in a feeling of inner peace, and eternal tranquility would spread among people.

Dr. Jamal Badawi is a professor at University of Saint Mary in Halifax, Canada, where he currently teaches in the areas of management and religious studies. He is the author of several works on various aspects of Islam.

®Islamonline

The Road to Paradise

Dr. `Abdullah al-Shimmeri

Descriptions of Paradise from the Qur'an and Hadith

Certainly the ultimate goal of every Muslim is Paradise. As with all aspects of the Unseen, it can be only imagined through analogy, yet its realities are far beyond description in any human language. Allah (subhanahu wa ta`aala) has prepared for His servants, "what no eye has seen and no ear has heard and has never occurred to a human heart." [Al-Bukhari, Muslim and others] This eternal home is not limited to what is described here of material and spiritual enjoyments, for it includes "all the soul has longed for" and finally, the greatest and most complete pleasure beyond all imagination - the presence and nearness of the Creator Himself.

Who are the inheritors of such blessing? Who are the souls worthy of such reward?

It is common belief among Muslims today that anyone who professes "La Ilaha ill-Allah" and "Muhammadun Rasulullah" will enter Paradise. Yet this testimony is more than a statement of the tongue. It is an oath, a commitment that must be fulfilled. It has conditions and requirements which affect all aspects of life. It concerns authority - what actually governs our behavior and deeds. The Arabs of Quraish who refused to pronounce this kalimah did so because they fully understood its implications. Yet Muslims repeat it today without a second thought, their actions and lifestyles bearing witness to something totally different. And they expect Paradise!

In the Qur'an, Allah (swt) has warned against complacency in religion like that of the Jews and Christians who mistakenly claim that God has favored them over others and that Paradise is theirs alone: "It is not by your wishes, nor the wishes of the People of the Scriptures. Whoever does a wrong shall be punished for it, and he will not find other than Allah as a protector or helper."

Yet many of today's Muslims consider themselves a chosen people, while neglecting the commands of their Lord, turning their backs on the sunnah of their Prophet (peace be upon him) and insisting on a secular life far from the blessings of divine law... perhaps even going so far as to deny certain aspects of that law. Customs and traditions, materialism, man-made social systems, national leaders and even their own inclinations are now sharing the authority which rightfully belongs exclusively to our Creator, Owner of the Day of Judgment.

The reward of Paradise is too great not to have a price. That price is true faith which is proven by obedience to Allah and His Messenger. The Qur'an states, "And whoever desires the Hereafter and exerts the effort due to it while being a believer - those are the ones whose effort is appreciated [by Allah]." [Al-Israa',17:19]

We must return to the Qur'an, not simply in an emotional or academic manner, but with a sense of instruction for obedience and action. We must find out what kind of people Allah has asked us to be and then become as such. This is the road to Paradise.
_______________________________________________
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Obituary: Michael Jackson

The way he made us feel

Like him or not, Michael Jackson, who passed away this week at 50, had an intriguing and tangential relationship to Islam in addition to his many controversies. Nevertheless, he was loved by millions of Muslims for his music and talent.

By Zahed Amanullah, June 26, 2009

When I performed the hajj for the first time in 1985, I found myself at Saudi Arabian customs – a young American from Los Angeles who had never left his country, much less experienced another culture first-hand. As the passport control official looked over my documents, ascertaining my nationality, his eyes widened. He leaned over the counter and asked me only one question before letting me on my way.

“Do you know Michael Jackson?”

It’s hard to overestimate the impact Jackson, who died yesterday of cardiac arrest in Los Angeles at the age of 50, had on the world in general, much less the Muslim world. But rarely has there been such a pervasive export of American culture than that contained in a skinny, androgynous figure who floated across the stage and made everybody simply want to get up and dance. Who else on earth could get tens of thousands from around the world to replicate 25-year old dance moves and synchronize them over the Internet, year after year? Or Filipino prisoners, for that matter?

It is a testament to how deeply he affected the world that everyone wanted to claim him, including Muslims. Whether it was mistaking South African nasheed artist Zain Bhikha's song "Give Thanks to Allah" as one sung by Jackson, or the unsubstantiated reports in 2007 and 2008 that Jackson had converted to Islam (reports denied by both Yusuf Islam and Dawud Wharnsby Ali, both of whom were said to be present when it happened), even critics of his lifestyle seemed eager to embrace the possibility. Scores of e-mails and Internet pages have been dedicated to approving or disapproving the rumours (Sample joke: Jackson was the first person to wear a face veil before becoming a Muslim).

Jermaine, the brother of Michael who converted to Islam in 1989, has made many public statements regarding his wish to share Islam with Michael. “When I came back from Mecca I got him a lot of books and he asked me lots of things about my religion and I told him that it's peaceful and beautiful,” said Jermaine. “He could do so much, just like I am trying to do. Michael and I and the word of God, we could do so much.” These efforts were reinforced by Jackson’s brief stay in Bahrain, where he sought refuge with princes there after his 2004 child-molestation court case and aquittal in Santa Maria, California. Jermaine’s friendship with rulers there led to a strange tangle where mosques would be exchanged for songwriting credits and, perhaps, confirmation of the world’s most famous convert. Jackson later fled, incurring a $7 million lawsuit from the jilted royals.

Of course, the potential conversion of such a superstar – such as with Madonna’s Kabbalah - segued nicely in the tabloids with his legacy of eccentric and controversial behaviour. But with this news came a sense from Muslims that the rush to adopt Mikaeel as a brother was based less on a repudiation of his career (the sort that would have occurred if, say, Hugh Hefner converted) than an embrace of it – all his controversies notwithstanding. Like young people elsewhere around the world, many Muslims simply loved Michael, for his gentle persona, his raw talent, or the pop culture seed planted in their subconscience. Regardless of socio-cultural, generational, or linguistic backgrounds, Jackson’s music was the secret soundtrack to our youth.

Last year, a Sikh-Muslim dance duo named Signature came in second place on the TV contest Britain’s Got Talent on the strength of a single act – a Bollywood-tinged tribute to Jackson’s Billie Jean, and made a small career repeating the routine over and over. Yes, Jackson’s legions of fans would not even tire of repetitive imitations of him, much less the man himself – or, at least, the 80’s version of himself that resonates with generation after generation.

Today, with the news of his death, there are enquiries from Muslims about the permissibility of an autopsy (short answer: yes) or whether or not janaza prayers will be held for him (short answer: maybe). Scores of others grapple with conflicted feelings, growing up with his music (“haram as it is”), but wanting to honour him as a Muslim if his conversion was to be believed. His impending burial will be another clue to that.

But for now, Jackson will likely be given the benefit of the doubt as people associate his innovations as an entertainer with the best of his intentions – to bridge gaps between people and make people smile. That someone with his influence could have benefited – and benefited from – Islam is now an academic discussion that will be pondered for as long as Jackson’s music lives on. “May Allah be with you, Michael, always. Love you,” said Jermaine at a press conference announcing Jackson’s passing yesterday. And with that, Michael’s association with Islam and Muslims - wanted or not – was made eternal.

Zahed Amanullah is associate editor of altmuslim.com. He is based in London, England