Shariah Law, Islamic State & Jihad
Taught by Shaykh Akram Nadwi
(8 Feb 2014 at Queen Mary University, London)
THESE ARE JUST PERSONAL NOTES AND HAVE NOT BEEN REVIEWED BY SHAYKH AKRAM.
The shaykh began the topic by highlighting how much he respects and admires Imam Hasan al-Banna Shaheed, Maulana Maududi and Sayyid Qutb Shaheed. Nadwatul Ulama movement actually pioneered the translation of Maulana Maududis works to Arabic which then had a big impact on Sayyid Qutb Shaheed. Shaykh Akram respects the efforts of these great thinkers, he has read their works many times, memorised parts of Milestones and he mentioned how he has been moved to tears reading some of their writings. The purpose of mentioning this was so that people do not think he is speaking from biased perspective when criticising.
It is important to unite despite of differences. The purpose of teaching is not to make everyone follow you. [Shaykh Akram regularly mentions this in his seminars emphasising that if someone feels they have a better argument then they can discuss, but people should think properly and then either agree knowingly or disagree knowingly].
Maulana Maududi, Imam Hasan al-Banna and Sayyid Qutb were the first to present political Islam as a focus Read more…
What a wonderful thing it is to know Him (i.e. Allah)!
But how can one know Him and not love Him?
How can one hear the caller but fail to respond?
How can one know the profit that shall be gained in dealing with Him but still prefer others?
How can one taste the bitterness of disobeying Him but still abstain from seeking the pleasure of obeying Him?
How can one feel the severity of engaging in trivial speech, but fail to open your heart with His remembrance?
How can one be tortured by being attached to other but not rush toward the bliss of turning to Him in repentance?
Perhaps it is most surprising to know that while you are in need of Him, you are still reluctant to move toward Him because you seek others.
(Imam ibn al-Qayyim, al-Fawa’id, pg72)
Piety has three levels:
One– protecting the hearts and limbs against sin and forbidden actions.
Two– protecting them against undesirable matters.
Three– protection against curiosity and whatever is not of one’s concern.
The first will grant life to the servant, the second will grant him health and power, and the third will grant him happiness and joy.
[Imam ibn al-Qayyim, al-Fawaa’id, pg56]
We have no other choice but to spend our life in this world. When we are hungry we need to eat, when we are thirsty we need to drink, we need housing and means to earn a living. If we have to do all these things then how is it possible not to get attracted by this world? It seems very difficult. But it is the Prophets and their vicegerents who taught us how to live in this world without getting attracted to it. A true Muslim would live in this world fulfilling all his social duties but at the same time he would avoid getting attracted by it.
How do we acquire such a state of mind that we remain in this world, get involved in all the necessary affairs, yet not get attracted by it?
This very thing has been explained Read more…
Allah ta’ala has made this heart in such a way that it can have in it only one true love. There can be several relationships as and when necessary but true love can only be one, other Love cannot be of the same degree. For this reason the Prophet (salallahu ‘alayhi wasalam) said about Hazrat Abu Bakr (radiallahu ‘anhu):
“Had I made a friend (khalil) in this world I would have befriended (took as a khalil) Abu Bakr. [Sahih Bukhari, Hadith No.466]
The Prophet’s (salallahu ‘alayhi wasalam) relationship with Hazrat Abu Bakr (radhiallahu ‘anhu) was so strong that Read more…
Sometimes a desire springs up in a man’s heart to vie with a man who is doing some good deed, but at the same time he begins to feel that he is not equal to that task. He is not worthy of the sublime deed the other fellow is doing. When such discouraging ideas deter a man from virtuous deeds he should act upon the hadith which states seek Allah taala’s help and do not admit (in you) disability for the deed. Have full reliance on Allah Taala who will make the deed easy for you.
It is related about the righteous men that they offer the Tahajjud (Qiyamul Layl, night prayer) salat and make supplications before Allah at that blessed time of the night. You may also feel a desire to offer the Tahajjud salat and reap its blessings, but at the same time your weakness and inability keep you away from this task. In such a situation you should not surrender yourself to such discouraging thoughts, but should pray to Allah Taala hopefully that He may bestow upon you the necessary courage and strength to offer the Tahajjud salat and reap its blessings.
When a man prays to Almighty Allah for help to do some good deed his prayer is sure to bring him one of the two alternative gains. Either Allah Taala will help the man to perform the deed, or He shall grant him the reward for the deed. This is proved by a hadith.
The Noble Prophet (salallahu ’alayhi wasalam) has said in a hadith:
If a man prays with heart-felt sincerity for the honour of martyrdom, Allah grants him, by His mercy, that honour, even if he dies (at home) on his bed.
My respected father, Mufti Muhammad Shafi (rahmatullah ‘alayh) once related this incident of an ironsmith:
After the death of Hadrat Abdullah ibn Mubarak (rahmatullah ‘alayh) someone saw him in a dream  and asked him what happened to him after his death. In reply he said that Allah Taala was very kind to him, He forgave him and granted him a status which he hardly deserved. He added that he could, however, not get the status which was granted to the ironsmith who lived in the house opposite his.
On getting up from his sleep the person who had the dream felt a desire to find out who that ironsmith was and what righteous deed he did to supersede Hadrat Abdullah ibn Mubarak (rahmatullah ‘alayh) in the hereafter. This man then called at the house of the ironsmith Read more…
Ancient religions, especially Christianity, had divided life into two watertight compartments- temporal and spiritual- and the world into “men of the world” and “men of faith” which were not only seperate, but perpetually at war with each other. According to them, there was an intense rivalry between faith and the material world, and whoever chose one was compelled to give up the other and fight against it. No one, they asserted, could be both at the same time. Economic progress was not possible without the neglect of God-given laws, and power and rule could not be gained without giving up moral and religious precepts. In the same way, it was totally out of the question to think of piety and religiosness without renouncing the world Read more…