In two months’ time, it will be the 1500th anniversary of the Prophet’s birthday. It is an historic moment and needs to be celerated in a proper manner to derive lessons from the Seerah for the Muslims’ future course of action.
In his continuing series, Abu Dharr highlights how in the latter years of Uthman’s rule, some elite started to acquire riches and their Islamic commitment waned. This did not sit well with the new Muslims who were attracted to Islam because of its emphasis on social justice and equity.
Hajj should be the natural time to discuss the plight of the Palestinian people and find a solution to zionist-perpetrated genocide. Instead, the illegal occupiers of the Haramyn, the Banu Saud, have reduced it to an empty ritual devoid of its original purpose.
In his continuing series of articles on developments in post-Prophetic history, Abu Dharr explains how Uthman’s policy of trying to win over the affluent persons of Makkah resulted, inadvertently, in creating a wealthy class and left behind the committed Muslims.
Tasawwuf (spirituality or Sufism) is an honoured tradition in Islam. By eschewing worldly pleasures, Sufis aim to achieve nearness to Allah. This noble tradition, however, has been subverted and is now being used the US to advance its own nefarious agenda.
The third Khalifah Uthman’s decision to “liberalize” the economy, though well-intentioned, resulted in creating an enterprenuerial class. Its effect on the Muslim society was negative and created schisms whereby there emerged the haves and the have-nots.
During ‘Uthman’s rule as khalifah, certain policies were implemented that while good-intentioned had negative consequences for the future of the Ummah.
By inserting certain Islamic principles under non-Islamic systems, the non-thinking clergy class believe they are serving the cause of Islam. They are doing nothing of the sort except revealing their shallow thinking.
As Muslims begin another month of fasting, it is imperative to internalize the purpose of Ramadan: to achieve Taqwa. Going without food or drinks for a certain number of hours without improving one’s manners is not the purpose or spirit of Ramadan.
Uthman’s decisions in appointing his Umawiy relatives to important positions was not done with malice but their ultimate result was negative for which the Muslim Ummah paid a heavy price.
The Qur’an is Allah’s guidance to humanity and the Prophet’s Sunnah and Seerah are the practical manifestations of Qur’anic principles. The Prophet (pbuh) established a society and state based on social justice free from oppression and exploitation.
In this article, Abu Dharr discusses why and how Sa ‘d ibn Abi Waqqas, a very early Muslim and companion of the Prophet (pbuh), was mistreated by Uthman when he became the ruler. Properly understanding early Islamic history will enable us to arrive at the correct conclusions.
The Seerah of the Prophet (pbuh) must not be seen as a disjointed series of anecdotal events but as a model for bringing about transformational change, especially establishing social justice in society.
In his ongoing series from early Islamic history, Abu Dharr discusses the contrasting behaviour of ‘Umar and “Uthman when they ruled the Islamic heartland and beyond. The rapidly expanding Islamic domain also had its impact.
Examining the Prophetic mission in Makkah, it becomes clear that it was geared toward an ideological challenge to the entrenched power structure in society. Rituals were not a part of this phase of the Prophetic mission.
In moving away from ‘Umar’s policy of keeping the newly-converted Makkans to Islam under strict observation, the third Khalifah, ‘Uthman opened the floodgates of elitism and nepotism. This proved disastrous from the Islamic polity.
If the zionists and western media outlets vilify resistance leaders, it is expected because they are the enemies of Muslims. But what about the Saudi media outlets; which side are they on? Their vile propaganda against the leaders of resistance exposes their true nature.
In his continuing series, Abu Dharr sheds light on the role of latter-day Muslims—al-Tulaqa (amnestied combatants in the words of the Prophet (pbuh)) and how Usman’s policies, unintentionally, facilitated their rise into power.
While claiming to be Muslims, the majority of rulers in the Muslim world are absolute munafiqs. Their only loyalty is to themselves, not the well-being of their oppressed people. They must be dealt with according to the Qur’anic prescription.
The late-comer Makkan elite to Islam were Muslims of convenience. They harboured deep animosity toward Muslims and waited for an opportune moment to strike. Umar dealt with them sternly while Usman showed leniency resulting in serious consequences for the Islamic polity.
