Turning to Allah: The Solution to Problems Facing Muslim Families in America

Turning to Allah: The Solution to Problems Facing Muslim Families in America

From Abdel Haqq Bewely's Speech at ISRA's 4th annual conference

The role of the Muslims in the West is to rule. I have started with this uncompromising statement because it is absolutely essential that we Muslims who live in countries governed by kafirs, by other than the laws of Allah, never for a moment lose sight of the fact that our situation is in Islamic terms unacceptable and untenable. Islam was revealed to the world by the Lord of the worlds as His final revelation to the most honored creatures in His creation, the human race, in order to show us how best to conduct our affairs and fulfill the purpose for which we were created - the worship of Allah. Allah Himself tells us categorically: I have only created jinn and men to worship me. Sayyiduna Muhammad, the final Messenger of Allah, may Allah bless him and grant him peace, brought and demonstrated the last divine instructions to mankind and was required by the very Message he was charged with, to be in every sense a ruler of men. The Revelation itself contains many injunctions and instructions which cannot be implemented without political power and authority. I know of no Muslim household where, quite rightly, the Qur'an is not treated with the utmost respect and placed above all other books so that the word of Allah will be uppermost. And yet few of us blink an eyelid in submitting ourselves to a system of law that directly contradicts Allah's commands in so many ways.

Allah's words may be uppermost on our shelves, but they are certainly not uppermost in our lives. This matter is not something we have a choice about it is something we will be asked about by Allah on the Last Day. If we are Muslims our first responsibility is to establish Islam. Whether we like it or not, we are on the front line with the same responsibility as that confronting the Prophet, Allah's peace be upon him, and the Companions, may Allah be pleased with all of them, that of seeing Allah's deen implemented in an environment which is hostile to it. Our divinely appointed task is to govern ourselves and those around us in the way that has come down to us in the Book of Allah, and was demonstrated for us by the Prophet, may Allah bless him and grant him peace, and his Companions in Madina and by those who followed them. That is the reality of our situation, however we have come to be here. We are responsible, as our forebears were, to Allah, for the survival or destruction of the deen of Allah in this place. This is our primary responsibility. All other responsibilities are subsidiary to it. If you are here to make money or to improve your situation or because you thought things would be easier, beware! As Muslims we are the inheritors of the last revelation and each of us individually will have to answer to Allah because of our being in a place where His worship is not established not only for whether or not we practiced the din, but also for what steps we took or failed to take to establish it.

By saying this, I do not mean we should neglect our families or businesses, but that our intention, whatever we do, must be to establish Islam and cannot be just to get on with out lives. As for those who say, "What are you talking about? We are living in a country where there is freedom of religion." They themselves are living in a make-believe world, duped by the slogans of the politicians and power-brokers whose job it is to keep everything in its place. There is no freedom of religion in this country; if there was you would be able to implement Allah's laws without let or hindrance and you cannot. No. What there is, is a quite restricted freedom of individual action. It has absolutely nothing to do with religion. If you use it to drink yourself stupid, or indulge in sexual deviance, or run around in circles, or pray in a mosque, it is all the same. However, if any of these activities begin to threaten the social system as a whole, it is quickly cut off. We are not free to do what Allah orders us to do, we are merely free to do what this kafir system permits us to do. We cannot even marry and divorce according to the dictates of our din, let alone impose the hudud of Allah. We are totally subjected to a deen both foreign and hostile to our own, and the sooner the Muslims realize this, the better.

The reason I am going on about this is because so many Muslims, even learned ulama, seem to have forgotten it, or at any rate to have put it to one side, and to have adopted a position which involves an implicit acceptance of the status quo, that it has somehow become all right to live as a Muslim minority under non-Muslim rule. It is not and never has been and history shows that every time it has happened the result has been the annihilation of the Muslim communities concerned.

We must not adopt the commonly held position which takes the overall situation of the Muslims in the States as a given, as something which nothing can be done about, as something which is an inevitable and unalterable state of affairs. We cannot and must not adopt this point of view. Allah tabaraka wa ta'ala commands us unequivocally to implement His din completely in many ayat of His Noble Book. We must not for a single moment allow ourselves to be duped into thinking that our present circumstances are in any way acceptable; to do so would be to pronounce a certain death sentence on even the medium term survival of Islam in America. All of us must have within our hearts an explicit and continual intention to see Allah's deen established in its entirety. It does not matter if we do not see how that could happen Allah is All-Powerful and capable of doing whatever He wishes whenever He wishes. Nor does it matter if we never in fact see it happen. What is essential is that we go all out to obey Allah and His Messenger and do what we have been commanded to do. This must be our basic premise, our bottom line and nothing else will be enough.

I have been asked to speak about the Muslim family in America, and this introduction is the necessary setting in which all the rest of my words must be placed; they underpin and underlie everything else I wish to say. In the statement I was sent regarding the theme of this talk there was a list of sicknesses which have begun to afflict Muslim family life here. This is hardly surprising. It is made abundantly clear in the media day after day that these same sicknesses are endemic within the society in which we live and the truth is that we Muslims in fact live lives which are virtually indistinguishable from those of our kafir neighbors, so it would in fact be surprising if we did not find ourselves suffering from the same social ills. This takes us immediately right to the heart of the matter. Our din, Allah's deen, is not the same as the deen of this society. Quite early in his mission, the Prophet, may Allah bless him and grant him peace, was ordered by Allah to say to the kafirun in {Surat al-Kafirun}: (You have your deen and I have my deen}, thereby disassociating and differentiating himself and those who followed him from the society around him. And the plain fact is that there are many tangible ways in which the deen of Islam is openly at odds with the society in which we live.

The differences I refer to come from Islam itself and are intrinsic to it and inseparable from it. As has often been said, and is no less true for the repetition, Islam is a total way of life. Allah's Messenger, the Prophet Muhammad, may Allah bless him and grant him peace, brought to the world the final Revelation from Allah, a making clear for people of what had become confused and distorted from the past, to enable correct worship of Allah and justice for human beings to be re-established. In doing that he inevitably set himself and his community apart from the society that existed around him. That is what we too must do if we are really sincere about wanting to escape from the sicknesses of this time. This may be unpalatable but it is the truth. There is no way you can go on being good American citizens, basically one and the same with your fellow compatriots, and expect to avoid the sicknesses from which they suffer and which are so repugnant to and inconsistent with Islam.

So to achieve the desired result, that of rescuing our families from the ravages and plagues of the kufr which threaten to devastate us, we must set about, as the Prophet and his Companions did, differentiating ourselves from the society surrounding us. And the steps we must take to do it could not be clearer or simpler. It is just a matter of implementing the first three pillars of Islam shahada, salat, and zakat in the way that they were implemented in the first place. As Imam Malik repeated: "This affair will only be put right in the end by what put it right in the first place." The first two, shahada and salat, will set right the individuals within the family and provide the necessary inner strength to withstand the delusive enticements with which all of us are bombarded every hour of our lives and which have led to the morass of immorality which has all but destroyed the fabric of Western society from within. The correct implementation of the pillar of zakat will set right the social arena within which our families interact and build around us a protective wall preventing the forces of kufr from having open access to the Muslim community.

Today's society atomizes the family by enforcing a false relationship between every individual and the state. Islam strengthens the family by removing state control and replacing it with a different form of governance which protects the integrity of family relationships In the case of the shahada it is not sufficient merely to enunciate it; it must be ingested, digested, and incorporated into our lives. La ilaha illa'Llah, Muhammadun Rasulu'Llah must be more than just words on our tongues; they must become the texture of our daily lives; they must occupy our hearts; they must permeate our thoughts; they must appear on our limbs and be manifest in all that we do. The cornerstone of Islam is tawhid, and so it is absolutely vital for every one of us to grasp the true significance of the words la ilaha illa'Llah. What they are in fact saying and what the Qur'an itself makes abundantly clear, time and time again, is that in reality nothing in existence has any power whatsoever except for Allah. (La hawla wala quwwata illa billah}. There is no power or strength except with Allah. {La fa'il fi'l wujud siwa'llah}. There is no active agent in existence apart from Allah. This is the truth and it means that everything which happens happens by Allah alone.

The problem for us is that all of us, from a very early age, have had precisely the opposite drilled into us. We are told that in the so-called real world Allah has nothing to do with what goes on and that, in fact, it is secondary causes which really make things happen. Do not underestimate how deeply the scientific materialist world view has penetrated into human consciousness, Muslim as well as non-muslim. It is a thorough and continual indoctrination process with which we are being bombarded every day of our lives. Wind and rain, we are told, are brought about by pressure changes in the atmosphere and the rain cycle; the cause of plant growth is the nitrogen cycle; flight occurs through the science of aerodynamics; our own birth is the result of the human conception and gestation process; illnesses are cured by the science of medicine; the examples are endless. But it is simply not true. It is not that these things do not take place. They do. But they are not the reason for anything; they are not the cause of anything. Nothing makes anything happen except Allah.

Wa Huwa ladhi anzala mina's-sama'i ma'an fa akhrajna bihi nabata kulli shay.

"It is He who sends down water from the sky from which We bring forth growth of every kind." He makes the rain fall; He makes the plants grow.

Alam yaraw ila't-tayri musakhkharatin fi jawi's-sama'i ma yumsikuhnna illa'Llah.

"Do they not see the birds suspended in mid-air up in the sky? Nothing holds them there except Allah." Flight is by Allah alone.

Huwa ladhi khalaqakum min turabin thumma min nutfatin thumma min alaqatin thumma yukhrijukum tiflan.

"It is He who created you from earth, then from a drop of sperm, then from a clot of blood, then He brings you out as infants."

Allah is responsible for bringing us into the world.

Wa idha maridtu fa huwa yashfin.

"And when I am ill, it is He who heals me." Allah t'aala is the curer of illness.

You may say, 'Oh yes, of course!' to these words, but look into your heart to see what you in fact believe about how things come about. To what do you actually attribute things when they happen. Do you really see them as coming from Allah, or does your conditioning get in the way so that you in fact ascribe them to the process by which they happen. We live in this world of secondary causes, so it is natural for us to see existence in those terms. The difference between us and our forebears is that they were taught the truth: it was their bedrock, and it was, therefore, much easier for them to cut through appearances and see things as they really are. We, on the other hand, have been indoctrinated in a lie to the extent that it has become almost impossible for us to see things as they really are. We are in fact in grave danger because by attributing effects to their apparent causes we are giving effective power to something other than Allah which is clearly {shirk}. We may have the formulae of tawhid on our tongues, but do their meanings actually penetrate our beings? Is it in the light of them that we really perceive the world? We must beware of having tawhid in the head but not the heart.

Love for the Prophet

If our first step is to make sure of the soundness of our tawhid our second is to be absolutely sure of the sincerity of our affirmation that Muhammad, may Allah bless him and grant him peace, is the Messenger of Allah. This means first of all affirming unequivocally that the Message he brought us from Allah, everything he came with, is true for all time and this has an inevitable corollary which is that everything which goes against what he brought is necessarily false and must be rejected out of hand. The domination it has gained through its economic and technical supremacy has allowed the present world power structure to assume a mantle of moral superiority which even the most cursory examination will show to be entirely unwarranted. Yet the arrogant and overweening self-assurance with which this stance is adopted has cowed much of the rest of the world, including, sad to say, the vast majority of the Muslims, into believing it to be true. This has in turn led to an almost universal acceptance of the false doctrine of human rights and to seeing constitutional democracy as the only legitimate form of government, a viewpoint which has placed the Muslims in an untenable and perilous situation, since the doctrine of human rights directly contravenes Allah's words in his final Revelation, and since there is no precedent whatsoever for anything like constitutional democracy in either the Qur'an or Sunna or indeed the entire history of the Muslim umma up until its final dismemberment in early part of the last century. So part and parcel of belief in the Prophet, may Allah bless him and grant him peace, is, therefore, to repudiate these false doctrines which have placed themselves above the words of Allah and the example of His Messenger.

Another aspect of the affirmation of the second half of the shahada is, of course, the implementation of the Sunna of the Prophet, may Allah bless him and grant him peace. Some people have limited this to rigid copying of certain actions which the Prophet is known to have performed. It is not that we should not take on this aspect of the Sunna because everything he did, may Allah bless him and grant him peace, has immense wisdom and baraka in it, but the sunna is far more than that. It includes taking on, in as far as it is possible for us, the qualities of character perfectly exemplified for us by the one who said of himself: "I have only be sent to perfect good qualities of character." And indeed it is the work of a lifetime to, by Allah's help, adopt even one of the beautiful and majestic qualities so perfectly exemplified by him for us. And greater than this even is the core of the sunna which lies in the Prophet's continual awareness of his Lord shown in everything he did and said and we ask Allah to give us even the faintest taste of following His Messenger in this most essential aspect of the Sunna. Finally we have to take on following the Sunna of the Prophet in its most universal manifestation, which is that he came to a people living in darkness and ignorance, dominated by their lower appetites and worshipping idols and died leaving a community bathed in knowledge and light, living in justice and social harmony, all of whomwere worshipping Allah tabaraka wa ta'ala, Lord of all the worlds.

And there is one more indispensable element in our affirmation of the second half of the shahada which constituted the galvanising force of the first community and has been a vital constituent of every active manifestation of Islam ever since. Indeed true Islam is impossible without it. That element is love of the Prophet, may Allah bless him and grant him peace. He himself said: 'None of you will have iman until I am more beloved to him than his children, his father and all other people.'

And, taking it a stage further, when Umar ibn al-Khattab, may Allah be pleased with him, said to the Prophet, may Allah bless him and grant him peace, 'I love you more than anything except my self which is between my two sides,' he replied, 'None of you will believe until I am dearer to him than his own self.' Umar said, 'By he One who sent the Book down to you, I love you more than my self which is between my two sides!' The Prophet then said, 'Umar, now you have it.'

There are countless examples of the way this love expressed itself among his Companions, but I will make just two illustrations. The father, brother, and husband of one of the women of the Ansar were killed at the Battle of Uhud. She asked, 'What has happened to the Messenger of Allah?' They said, 'He is as well as you would wish him to be, {al-hamdu lillah}.' She said show him to me so I can look at him.' When she saw him, she said, 'Every affliction is as nothing now that you are safe.'

A Companion named Zayd ibn ad-Dathima was captured and taken to Makka to be killed. As he was about to be executed, he was asked, 'By Allah, Zayd, don't you wish that Muhammad was with us now to take your place, so that we could cut off his head and you could be back with your family?' Zayd replied, 'By Allah, I would not wish Muhammad to be in a place where even a thorn could prick him if that was the condition for my being with my family!'

If you reflect at all on what was actually involved in both these instances you will see that the love that the followers of the Prophet had for him was almost beyond our ability to comprehend. What it is vital for us to understand, though, is that this overwhelming love did not take the form of a mere emotional attachment, rather it was a galvanizing, active principle.

Love for Allah and His Messenger was the driving force that enabled the Companions to overcome the almost insuperable odds which confronted them and, in the face of them, to implement and establish Allah's din and spread it around half the known world within the course of a single lifetime. So love for the Prophet, may Allah bless him and grant him peace, is not so much something you feel as something you do.

When speaking of this matter in his great book {Ash-Shifa} Qadi Iyad mentions several ways in which love of the Prophet inevitably shows itself in those who really do love him. Among them are: mentioning him often, yearning to meet him, showing immense respect for him, loving those who love him, hating those who hate him, loving the Qur'an which means reciting it and acting by it having compassion for all the Muslims, and preferring poverty to wealth. But the first and most important thing is to emulate him in every possible way, to apply his Sunna, follow his words and actions, obey his commands and avoid his prohibitions, and take on his adab in ease and hardship, in joy and in despair. In other words the great sign of true love of the Messenger of Allah is to implement the guidance he brought for us to the full, inwardly and outwardly. This, then, is the second step we must all take if we desire to rescue oue families and put our households in order.


After shahada comes salat. In salat we have a great treasure, a gift which Allah has given us which is beyond price and yet it is something which, because of our familiarity with it, we tend not to give the rank and respect it deserves. It is the greatest of the means which Allah ta ala has given us to ensure that we remain on the path of Islam, the path which leads to His mercy and forgiveness and to every good thing in both the worlds. It is quite literally our lifeline, that which connects us to the Living who never dies and the fact that He has made it obligatory on us five times every day guarantees that it will never be broken.

The Prophet, {salla Llahu alayhi wa sallam} likened salat to a river in which someone bathes five times every day and asked whether any dirt would remain on their body after that? The Companions present answered that of course none would. So our regular performance of salat prevents the connection between each of us and our Lord from becoming clogged up. Our prayers wipe out all minor wrong actions committed between them.

Look at how it came to us. It was what the Prophet (salla Llahu alayhi wa salaam} brought back for us from the Lord of all the worlds when he was taken up through the seven heavens on his Night Journey and then went on into the very presence of Allah. So our salah, which we all but take for granted and frequently treat in a most haphazard fashion, embodies the secret of the absolute pinnacle of all possible human experience, the face to face meeting of the Prophet (salla Llahu alayhi wa salaam} with Allah (tabaraka wa ta ala}, and many people do not realise that the words of the {tashshahud}, which we recite in the sitting position (at-tahiyyatu lillahi az-zakiyyatu lillah at-tayyibatu's-salawatu lillah as-salamu alayka ayyuha'n-nabiyyu wa rahmatullahi wa barakatuh) are a record of the communication which took place between the Prophet {salla Llahu alayhi wa salaam} and his Lord during that awesome encounter.

The Prophet, may Allah bless him and grant him peace, told us that it is in sajda (prostration) that we come nearest to our Lord, and echoing this, Shaykh ibn Ata'illah al-Iskandari says in his incomparable Hikam: Prayer is purification for the hearts, a means of opening onto the unseen worlds. Prayer is the place of intimate conversation, a mine of mirrored purity. The fields of the secrets stretch out into the vastness within it. Lights rise in it and beam out their radiance. So the pillar of salah contains within itself the great secret of what it is to be a truly realised human being and each time we do the prayer, therefore, we are in a way reconnecting with that supreme human possibility and opening ourselves to the highest potential of our own individual consciousness. The upshot of all of this is that within the pillars of the din the salah essentially represents the inward relationship between every individual and their Lord. It is not that the the prayer does not have important social and political aspects. This is perhaps most evident on the day of jumu'a (Friday prayer gathering) when it is an obligation for all the men of any given Muslim community to attend the prayer. Indeed, it could be said that the political dimensions of a given community are defined by the attendance at its jumu'a salah. It is also clear that doing the prayer together in the mosque is one of the defining social acts of the Muslims, and the early Muslims made meeting together in the mosque for the prayer something which they never missed if they could possibly avoid it.

However, as we have noted, the importance of salat indubitably resides in the sincerity and inward awareness with which it is done and for this reason of all the outward actions we perform it is the one which most clearly embodies the element of ihsan (perfection) which, as the Prophet, may Allah bless him and grant him peace, the din told us is an indispensable element of our din without which it is not complete and which he defined as worshipping Allah as if we could see Him because if we do not see Him He certainly sees us. It is this element which involves the purification of the heart under the guidance of one whose heart has already gone through the process of purification and who has authority from Allah and his Messenger to take others on the way which he has already travelled it is this element which is essential to the inward integrity and moral being of every individual within the Muslim family if they are to be safeguarded from the depredations of this time.

We have to realise the full significance of the words of our Lord in {Surat al-Ankabut}: Recite what has been revealed to you of the Book and establish salat. Salat precludes indecency and wrongdoing. And remembrance of Allah is greater. Allah knows what you do. Salat gives us a correct perspective on existence so that we do not become totally engrossed in the life of this world. It is a continual reminder of the insubstantial nature of this life, that death is inevitable and that what follows it depends on the way we live and goes on forever. The acceptance of accountability implicit in this attitude makes people prone to live within the limits rather than wantonly trangress them. It creates a situation where people see that immediate self-gratification is not necessarily in their best interests and that generosity and patience and good character really do have benefits in them. It allows us to taste the reality of Allah's words in Surat an-Nahl: What is with you runs out, but what is with Allah goes on forever.

Taken on in this way, salat inevitably makes us people who are more concerned with the Next World than this one and thus separates us definitively from the kuffar whose only concern is their existence in this world. Taken on in this way the prayer makes us absolutely unassailable as individuals within or without the family, and will make us as invulnerable as those 19th-century Afghan mujahideen of whom someone said in the British parliament at that time: How can we possibly attack and defeat a people who, when they see the mouths of our guns, see the Gates of Paradise opening in front of them. No amount of individual strength and integrity is going to be of any use."


However, the Muslims as individuals are left exposed and isolated in the face of the overwhelming onslaught of the forces of kufr. This is where zakat enters the picture. Zakat is the cement which bonds together all the different elements of the Muslim community, the binding force which unites the constituent parts of a Muslim society and welds them together to form one body. This social and political integrity was what was threatened when the Arab tribe refused to pay zakat after the death of the Prophet, may Allah bless him and grant him peace, and was why Abu Bakr as-Siddiq went to war against them to force them to pay it.

Zakat is the pillar of the din which must be put in place for the Muslim family to have the environment it needs to be able to flourish and grow. But the kind of zakat needed to achieve this, the zakat to preserve which which Sayyidina Abu Bakr risked the entire fragile existence of the early Muslim community, does not now exist. Two essential elements are missing. Correct Muslim leadership and correct means of payment.

In Surat at-Tawba (9:104} {Allah ta ala orders His Messenger, to take zakat from the people). He could have ordered people to give it, as He does in other places order people, in a general sense, to give from what they have, but in this specific instance where zakat is intended He orders it to be taken. Because of this, the integral connection between zakat and the political governance of the Muslims was affirmed by the Imams of all the schools of fiqh and has always been by the great scholars who have followed them throughout the centuries.

From the beginning the collection and distribution of zakat was an integral and inseparable function of Muslim governance. It is not that zakat merely may be collected and distributed by the Muslim authorities, it is that from the very beginning it has been in the very nature of zakat that that is the case. Yet the organic connection between zakat and Muslim governance has been all but completely lost. Once the vital link between zakat and governance has been severed it means that the pillar of zakat, as it has always been understood by all the Muslims throughout the whole history of Islam, has, to all intents and purposes, been done away with. Denial of the integral connection between zakat and Muslim leadership necessarily means that the nature of zakat has been altered beyond any recognition from its original function and practice.

The second essential missing element concerns the means of the payment of zakat. It is clear from all the sources and all the great texts of fiqh that zakat must be paid on certain kinds of animals and crops and on gold and silver and trade goods. In respect of gold and silver the texts specify the exact weight of each on which zakat is due and make it clear that it is the metal itself which is being taxed since it does not matter whether it takes the form of coins, bullion, nuggets or dust. The great changes, which have taken place in the nature of financial wealth over the last few centuries and which have been due to the introduction of riba into financial practices and institutions on a scale unprecedented throughout the whole of human history, have resulted in a seismic change in the nature of money itself. Monetary wealth now takes the form of bank balances, share certificates, insurance policies, and other financial instruments, with frequently no more real existence than that of flickering figures passing electronically from one computer screen to another and money itself has turned from being gold and silver coins to being paper representing gold and silver coins to being simply paper tokens whose value is dependent on the whims of international speculators.

Although some modernist Muslims have tried to adapt and compromise the sharia to make it fit in with this totally unacceptable state of affairs, the truth is, as many other ulama have made indisputably plain, that the din cannot be fudged in this way. The sharia on this matter is clear: zakat on monetary wealth and trade goods may only be paid in actual gold or silver. The present world dominating kafir economic system of banking capitalism has, therefore, completely undermined the pillar of zakat, indirectly by displacing all economic transactions into the arena of the haram by involving them inextricably in a usurious web which it is at present virtually impossible to escape, and directly by changing the nature of money in a way which prevents Muslims from paying their zakat in gold and silver as laid down by the sharia.

So the necessary connection between zakat and Muslim governance has been severed, and the zakat of money and merchandise, is not being paid in the only acceptable form in which it is permitted to be paid gold and silver. Our responsibility as Muslims is the same wherever and whoever we are and in some ways becomes more clear-cut when we are under non-Muslim rule: we must either emigrate to a place where Islam is established and the rule of the sharia is in place, or we must strive to the utmost and do everything in our power to see Islam fully implemented where we are. Most communities have managed to establish the prayer and the increasing number of mosques in most places is evidence of that. Most Muslims observe the fast and go on hajj, but in order for zakat to be properly restored we must have the kind of Muslim leadership which is neccessary to ensure its proper collection and distribution. So in order to properly implement this fundamental obligation of our din that is essential if we want to create the kind of society within which our families will be safe, we must reinstitute the political structure that makes it possible.

Inasmuch as the Muslims have a political identity, it is everywhere expressed in kafir political terms which precludes the emergence of a specifically Muslim political identity. The political structure demanded by zakat will immediately rectify this situation, because in order for zakat to be collected and distributed according to the sharia, there must be an openly acknowledged and accepted leader in every Muslim community. Not only will this enable zakat to be implemented correctly for the first time in living memory, it will also give us a cohesive political and social identity which accords with the Book and the Sunna which can only come about when Allah's laws are properly put into practice. When local Muslim leadership is established in this way and zakat is collected and distributed according to the sharia on a local basis, then each individual muslim community will be able to stand on its own feet in the face of the kafir power structure, and we as Muslims will at last gain a measure of independence from our present position of total dependence on the kafir state. We will gain cohesion and political strength both on a local and national level and as a consequence the Muslim community will begin to see itself in its true light as a dynamic and transformative human force rather than as a beleaguered immigrant minority.

The situation regarding our need for gold and silver to pay zakat with is well on the way to being remedied. In recent years there have been several mintings of gold dinars and silver dirhams to the exact specifications of the prophetically endorsed coinage of the early Muslims and these coins can be made available to any Muslim community anywhere in the world who are determined to see zakat once again discharged as Allah has commanded. What is needed is for Muslim leaders to establish agencies within their communities from which these halal coins can be acquired and where they can, if necessary, be exchanged. At the same time it will be necessary to encourage Muslim shops and businesses to accept gold and silver currency so that the recipients of zakat and others who wish to benefit from it will be able to use it to fulfill their daily needs.

However, as with every kind of obedience to Allah and His Messenger, there are benefits in re-introducing gold and silver coinage that extend far beyond the immediate obligation of using it to pay zakat. The destruction of Dar al-Islam was largely achieved through financial instruments that removed gold and silver from the hands of the Muslims, and it is by means of these same usurious instruments that the whole world, including all the Muslims, is still held thrall. As long as we are enmeshed in the present economic system, it will be impossible to establish and implement Allah's din. We have to free ourselves from it and that will only be possible by reversing what was done to us and turning the techniques of the usurers back on themselves. The readoption of the use of gold and silver currency in the present economic environment will achieve this by bursting the grotesquely overinflated balloon of usurious finance and putting power back into the hands of those who worship Allah and follow His Messenger.



There is one factor supplementary to zakat which in my opinion is vital to the establishment of Islam in the West, and indeed everywhere else, and which will potentially do more than almost anything else to ensure the outward protection of the Muslim family. That factor is the re-establishment of the institution of awqaf within the Muslim community. The restoration of zakat, particularly in non-Muslim countries, is a vital first step in loosening the stranglehold which the kafir state has over all its citizens. By re-establishing true Islamic leadership, which will for the first time give the Muslims a political identity independent of the state structure within which they live, and re-introducing gold and silver coinage, which will open the way to economic independence from the all-enveloping usurious world financial system, the Muslims will gain a breathing space which they must use to foster their strength and will enable them to go on to fully implement Allah's deen once more so that balance and justice may be restored to the human situation.

But the modern state holds sway over its population by many means other than direct political control. Education, health, and social welfare form the umbilical cord which tie each individual citizen to the state, and in most cases create an almost hopeless dependence upon it, making any real independence for the Muslims, which is a basic condition for the establishment of the parameters of Islam and the safeguarding of Muslim family life within them, a virtual impossibility.

This is where awqaf comes into the picture. In a properly functioning Muslim society none of these mechanisms of government control are in state hands. Throughout the history of Islam they have always been the business of privately founded awqaf, totally independent of government control. This is not a question of romanticism or looking at the past through rose-tinted glasses; objective historical research shows that education, health-care, social welfare, and indeed many other areas now considered to be the sole concern of central government, were undertaken within the Dar al-Islam by awqaf up to and even into the 20th century, with an efficiency unmatched anywhere else in the world. So it is vital for us to set about the gradual establishment of awqaf among our communities so that we really do wrest the day-to-day control over our lives out of the hands of the kafir state structures which at present imprison us, stifling the love of Allah and His Messenger in our hearts and precluding it from being openly and graphically expressed in our lives through the implementation of Allah's din and opening us to all the sicknesses which pervade kafir society. Muslims a generous and donate billions annually to different charitable causes; but rather than giving to organisations which fritter away much too much of what they are given in administrative costs, it would be far better for Muslims in the West to build up their infrastructure through the establishment of awqaf and to begin to wean the Muslims from dependence on the kafir state and make it possible for us to achieve that separation from kafir society which is essential if we and our families are to be saved from the deadly ailments which are destroying us and them from within and without.

In this talk I have outlined several steps which are necessary to secure the safety of the Muslim family here in the US, and by extension the whole of the Muslim community, in the face of the kafir sicknesses which now afflict us and threaten to overwhelm us. They are (1) the reaffirmation of the shahadatayn in such a way that we will gain a true and embodied understanding of tawhid and an activated love for the Messenger of Allah, may Allah bless him and grant him peace.  (2) We must add to this the necessary inwardness, reflected in the deepening of our practice of salat, to give each of us the resilience we need to resist the insidious pressures of kufr with which we are bombarded every minute of every day and so that our aspirations may soar beyond this world of deceptive appearances to that real world which lies beyond. And (3) finally, the proper implementation of zakat and the establishment of awqaf will ensure our integrity and independence by restoring correct leadership to our communities, re-introducing the gold and silver coinage demanded by the sharia, which will enable us to escape from the stranglehold of the usurious kafir economic system by which the whole world is being bled dry, and give us institutions which enable us to be independent of kafir state control.

I would like to end, however, by making it clear that this is in no way a defensive agenda and to take us back to the point with which I started. We must not consider ourselves a beleaguered minority. If we do we are lost. We are the sole inheritors of the final Revelation sent for the guidance of all mankind by the Creator of the universe. It is not we who are in need of help, it is the kafirs around us who are in need, desperate need, of what we have. We are the doctors; we and no one else have the remedy for the ills of this society. Implementing Allah's deen in the way I have outlined by turning inwardly and outwardly to Allah and truly following His Messenger will not only protect and preserve the Muslim family within a dynamically energised Muslim community, it will at the same time provide a life raft onto which all those people in this society who have eyes to see and ears to hear and hearts to understand will themselves be able to clamber to safety and escape the flood of kufr in which otherwise they will simply be be washed away and drowned.

I will finish with Allah's instructions to us at the end of Surat al-Hajj: You who believe, bow and prostrate and worship your Lord, and do good, so that hopefully you will be successful. Do jihad for Allah with the jihad due to Him. He has selected you and not placed any constraint on you in the deen the religion of your forefather Ibrahim. He named you Muslims before and also in this, so that the Messenger could be witness against you and you could be witnesses against all mankind. So establish salat and pay zakat and hold fast to Allah. He is your Protector the Best Protector, the Best Helper.

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