UMMATI- “My Ummah” (This is the call and slogan of love of Rasulullah Sallallahu Alaihi Wa Sallam); his deep love for his Ummah caused him to always call out in dua– “Ummati, Ummati”)
The revolution of the Ummah in relation to this cry of “Ummati: does not have for its goal worldly revolution, Thus the term ‘revolution’ must not be understood in the context of worldly change and revolution. Although a discussion regarding the mundane revolution of the Ummah is not futile, nevertheless, the dimension of change falling within the purview of our discussion here is Deeni Revolution. The change or revolution which is the aim and goal of Islam has no affinity and no relationship with the kind of mundane changes which have overtaken the Ummah.
A study of the life conditions of a disobedient Ummati in relation to the detailed laws and rules of the Sharia’h will produce the stunning revelation that there is absolutely no affinity and connection between the Ummati and the Sharia’h.
The following are the constituent parts of the Deen:
Aqaa’id (Beliefs) Diyaanaat (Salaat, Saum, Nikah, Talaaq, etc), Mu’aamalaat (Transactions, contracts, trade, etc), Mu’aasharaat (social life, e.g. food, dress, speech, salaam, etc) and Akhlaaq (Moral Character).
Regarding Aqaai’d, it indeed fortunate that the ‘revolution’ of rejection has not yet overtaken the Ummah. Beliefs are not outrightedly rejected although some changes have taken place under the cover of the Deen. (This unfortunate circumstance where people openly reject basic beliefs of Islam has shown its ugly face- Transcriber), The type of changes affected under cover of Deen fall within the scope if bid’ah (innovation). It is for the sake of bid’ah that the Ahle-e-Baatil (People of falsehood) have become the opponents of the Ahle-e-Haqq (People of Truth) because the latter’s endeavours to rectify the error of bid’ah. In short, the Nusoos (Quraan and Ahaadith) have not been refuted, but have been subjected to baseless and erroneous (Ta’weel Baatil)
The evil condition of baseless interpretation is the malady which has overcome the Ulama. But the modernists (i.e. the self -styled reformists, luminaries and western-educated Muslims) have transgressed further by having adopted the revolution of rejection as well. They not only baselessly interpret the Nusoos, but outrighly reject these as well. In fact, they at times mock and jeer at the beliefs of Islam. As a result of their mocking and jesting at the Deen, the Guardians of Islam (the Ulama-e-Haqq) have labelled them with kufr. The modernist reactionaries in turn retaliate with epithets such as ‘bigots’ against the Ulama. But those aware of the nature of kufr wull not be deluded. They will know that the Ulama had no choice in the matter. They are under Shar’i compulsion to proclaim such kufr. They will therefore be in agreement with the Ulama.
This, then, is the state of the ‘revolution’ which has overtaken the first constituent part of Deen, viz, Aqaaid.
Regarding the revolution in the second part, viz, Diyaanaat (Salaat, Saum, etc) the masses have not wrought a ‘revolution’ of bid’ah in it, i.e. they have not changed the actual acts and laws pertaining to the teachings in this department of the Shari’ah, but they have subjected it to neglect and omission, Their attitude of neglect towards this part of Deen is so marked that it conveys the impression that Salaat, Saum etc., are not obligatory acts of worship. The same attitude of indifference has been adopted in regard to matters pertaining to Nikah, Talaaq, etc. While adopting these issues to be integral parts of the Deen, as well as accepting the exposition and explanation of these issues given by the Ulama, the general public act on the basis of desire. In a conflict between a Deeni demand and the nafs the latter asserts its domination. For example: the commission of fornication, living together as man and wife inspite of having administered three Talaaq.
This condition of neglect, indifference and omission regarding the second constituent part of Deen applies to the masses. However, the modernists (the products of western education) have no hesitation in denying the validity of even these teachings and practices of the Deen.
The change which the remaining three parts of Deen, viz., Mu’aamalaat, Mu’aasharaat and Akhlaaq, have suffered is by far graver than the revolution which has overtaken the first two departments of Deen. Even the masses, due to ignorance, have excluded these three constituent parts from the Deen. These three departments are regarded as mundane affairs- matters applicable to only the world- and as such to be decided upon and chosen by opinion and fancy. Thus, impure motives and corruption of the heart have played havoc in these three fields of the Deen. This attitude of crookedness and corruption in understanding have brought into existence a new practice, a new custom and a new habit in opposition to almost every rule and demand the Shariah in these three departments. A conglomeration of practices, customs and habits having no affinity and sanction in the Shariah now constitutes the way of life of the Ummah.
In having chosen an un-Islamic innovated way of life, the masses do not feel slightest inhibition because they do not consider themselves to have erred in this respect. On the contrary, they proudly regard their newly adopted (un-Islamic) way of life as progress. In fact, they regard their potential practices, customs and ways which they have introduced in opposition to the Divine rules and etiquette of conduct to be superior to the Shari’ah. This attitude is amply demonstrated by the severe and unbridled opposition they offer those who them towards the true Law and Way of life of a Muslim, viz., the Sunnah.
This has indeed been a drastic change in the Ummah.
In the first department of Deen (viz., Aqaa’id and Diyaanaat) the constituent parts were not exercised from the Deen nor were other beliefs and devotional acts of worship introduced in opposition to those of the Shariah. In other words, in so far as belief and practice are concerned, no Muslim considers any act or practice (which may have been innovated) to be superior to Salaat, Saum, etc. The changes in these two departments are in relation to baseless interpretation (Ta’weel Baatil). neglect, omission and addition to the existing valid practices of Ibaadat. But, the gravity and magnitude of the changes in the latter three departments are so great that these, viz., Mu’aamalaat, Mu’aasharaat and Akhlaaq, have been actually detached and expelled from the Deen. After this excision, new rules and norms of conduct have been adopted in diametric opposition to the Shariah’s conduct and culture. To aggravate the issue, the newly adopted un-Islamic culture has been assigned superiority over the original culture of Islam. Thus the change wrought in the latter three departments of the Deen are vastly greater and more drastic than the ‘revolution’ which the first two departments of the Deen have suffered.
The external manifestation and occurrence of the changes in the latter three departments are both abundant and conspicuous, Aqaa’id, although compulsory, are not externally conspicuous. The change wrought in beliefs is therefore less discernible. The occurrence of Diyaanaat (e.g. Salaat, Saum) is in specific times, hence the change in this department too is relatively less in abundance and conspicuousness. But the last three departments of the Deen (viz., Mu’aamalaat, Mu’aasharaat and Akhlaaq) are applicable at all times and in abudance since they govern every facet of man’s life and movement. Therefor, the change which these three departments underwent is abundant and very conspicuous. Indeed a great revolution of detriment has overtaken the latter three avenues of the Deen.
Due to the abundance and conspicuousness of this change, an observer will at all times witness the transition– the great change– in the members of the Ummah. The observer (acquainted with true and original Islamic culture) when witnessing this profound change constantly in a member of the Ummah who simultaneously sends up the slogan of انا من أمة محمد (I am of the Ummah of Muhammed Salallahu Alaihi Wa Sallam), will indeed be astounded. He will be struck with surprise and wonder, He will ask:
“On what does the claimant base his slogan? In which respect and in what does he agree with Muhammed (Salallahu Alaihi Wa Sallam) ? On what does he stake his claim?”
O Muslims! You are again being warned of your condition of degradation. You have to be alert. You must awaken from your slumber. If even now you fail to wake up, then may Allah help! If you have realised your fallen state- your fall from the pedestal of glory– then have you not realized that its reformation and its restoration to its former lofty state are incumbent upon you? If it is incumbent– in other words, if indeed you do acknowledge this incumbency– then what are you waiting for? When will you commence with your spiritual reformation which bring about your restoration to your proper pedestal of glory? Are you awaiting some obstacle, some incapacitating disease or death or some new wahi (revelation)? For a certainty, there is no hope of any new wahi coming. The Qur’aan therefore asks you:
“Then, which revelation after it (Quraan) will they believe?”
Obstacles and diseases which will render you helpless are not impossible. But Maut (death) is a certainty. If you are then awaiting the certainty of Maut, what do you think you will then achieve?
O Muslims! Regarding this very ‘resolution’ which the Ummah has undergone and is still undergoing in this age. Rasulullah (Sallallahu Alayhi Wa Sallam) predicted:
“Mankind is like a hundred camels among which you cannot find mount (i.e one worthy of riding). “
“And, Allah Ta’laa knows best and He is the One to grant Taufeeq.”
Hayaatul Muslimeen– Hakimul Ummah Maulana Ashraf Ali Thanwi Rahmatullahi Alaihi