The Hereafter, Akhira

The concept of Akhira is the foundation of Islam. It's a simple concept based on logic and specific fixed laws. It is not a mystery or an enigma. In simple terms, it means that whatever we do in this world will bring us consequences, and Akhira or the Hereafter is the phase where every human being will know them and understand the nature of life that they will live in the next phase of existence. This concept proves the existence of a higher authority and the idea of life after death and asserts the supremacy of justice. Not every action we perform in this world is known or open. The Hereafter will record and reveal everything that we do in this world.

The universe we live in is not a haphazard entity. Everything that exists in it follows specific laws.  We call them. The laws of Return and they are fixed. Every action taking place in this universe creates its reaction and consequence. We notice some reactions immediately and others later. The reaction and consequence are fixed. For instance, if we do not know how to swim and we throw ourselves in Deep Ocean, according to the Law of Return, we would perish.
The Quran such consequences immutable and divinely created scales or criteria.
This has been Allah's Sunnah (practice), and there will never be a change in this  (48:33, 17:77, 35:43) : "… the scales fixed by Allah...(33:38)"

The laws are self-evident in the physical universe. In the spiritual world, sometimes, the consequences appear instantly and sometimes later. This concept of Law of Return at a later phase of existence is the foundation of the Hereafter.
Thus the concept of a hereafter is the logical culmination of the Law of Return. Akhira or Hereafter is the concluding phase of existence. Akhira is the essence of faith. It leads to the beginning of a new phase of existence that is different from the previous one. The word Akhira is used in r different meanings in the Quran.
There is a tomorrow or a future for everything present
The tomorrow of individuals emerges from their today.
There is a tomorrow for humanity
The tomorrow of humanity comes on the heels of its existence in the world
The tomorrow of humanity is different than its today
The ultimate tomorrow of individual and humanity is the ultimate Akhira that would close every chapter of today and usher in into  a new phase

The belief in the Hereafter completes one's faith in divine guidance. The Quran describes the believers  …and (in their hearts) have the assurance of the Hereafter. (2:4) See also (27:3, 31:5)
The Quran declares the belief in the Hereafter as a fixed condition for understanding divine guidance. It describes those who do not believe in this concept as Mushrik or a polytheist. Furthermore, it says that Evil forces can quickly overtake those who do not accept the Hereafter as the ultimate reality.
This concept asserts the supremacy of the Law of Return. There will be a world where everything human beings do in this world would be accounted for, and consequences will be delivered, and a new beginning of existence will come into being.
The Law assures that human beings will exist after death, and the Qiymat is the phase of the physical resurrection of human beings. This resurrection will be a huge assembly, and every action that human being indulges in the world would manifest itself before everyone
What happens after death? The common belief among Muslims is that after death humans body will receive punishment or reward. The Quran does not say so. It mentions two deaths and two lives
They will say, our Sustainer, twice have you made us without life, and twice have you given us life! (40:11)
 How can you reject the belief in Allah - seeing that you were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will you return. (2:28)
Before we came into this world, we were dead, and our birth ushered into life. Death is the end of this life. After that, God will raise us again on the Day of Judgment. What the Quran calls Barzakh is an interim period between death and resurrection.
The Day of judgment would determine the final destination of every human being.  Those who did not believe in the concept of life Hereafter and the Law of Return and indulged in actions that defied the divine guidance would live a phase of new life that would be full of pain, turmoil, destruction, and upheavals. This life will be their hell.  Those who live their lives according to the divine guidance will have a life of peace and contentment, prosperity, success, and achievement.  This will be their paradise.
The life of these two categories of people will be eternal. Thus the concept of Akhira is to help human beings to prepare for eternal life. The Law of Return, based on the nature of consequences, will determine the final phase of one's eternal existence.

 The Essence of Hajj

Abu Uthman al-Sabani al-Shafii (d 449) in his book Kitab ul Maitain narrates Prophet Muhammad as saying, "towards the end of the time, four main groups of people will flock around the Kaaba to perform Hajj: The powerful rulers, who want to have fun or who want to enjoy the occasion, the rich people to promote their businesses, the poor to seek financial support and the reciters (or scholars) to demonstrate their skills."

Al-Sabuni was not an ordinary scholar. He narrated the Hadith after ensuring that the matan or text and isnad or chains are sound. He once said "I never narrated a Hadith nor a non-Prophetic report in a gathering, except if I possessed its chain of transmission; nor did I ever enter the library except in a state of ritual purity; nor did I ever narrate Hadith, nor hold a gathering, nor teach, except in a state of ritual purity."

Are we living in that period that was predicted by the Prophet? Has Hajj really become a type of ritual devoid of any meaning? Is Hajj an individual ibada (worship) that requires a believer to spend time and resources to get closer to an omnipotent and omnipresent God? Has the Hajj become a business in our times? Or has it become a vacation?

There was a time when people would spend months and months preparing themselves financially and spiritually to live the real meaning of Hajj. However, nowadays Hajj is offered as a holiday package. Many Hajj agencies all over the world offer value packages with super programs, deluxe programs, and short executive program. These programs offer the best and closest accommodation in Makkah and Medinah, best available food and best possible position in the House of Allah. Depending on how much you pay, you can get the finest place in Makkah and Medinah. If you happen to be the guest of royalty, then probably, no one can ever compete with your placement in the two mosques. When the Prophet performed his only Hajj, the only provision that he had with him was no more than four dirham as narrated in several books of ahadith.

Hajj was meant to teach the pilgrims endurance and perseverance for higher causes, yet it has been turned into an exercise inconvenience. Hajj was meant to express the utmost humility in the presence of the rest of humanity by declaring that "Here I am, Here I am, I will not make anyone Allah's partner. Allah is the one who is in control of everything and He alone is the one who is the source of all blessings and praise." Yet, today, Hajj, for many, has become, a badge, a symbol of spiritual arrogance.

Hajj is an institution that is supposed to reassure the people that ethnic, cultural, linguistic, geographical, wealth-based, race and color differences that humans have imposed upon themselves have no reality in the presence of God. All are one and the purpose of all is to follow the divine guidance to create universal humanity to the well being of everyone. Hajj is meant to be a pledge to live the example of Hajj beyond the Hajj. It is an occasion to create a personality without a dimension and space.

Yet, through social engineering and manipulation of resources, Hajj is rapidly adapting social elements that distinguish the rich from the poor, the very institution that it is supposed to demolish. Divisions among Hujjaj on the basis of their ethnicity and money are visible throughout the Hajj journey.

While the hujjaj coming from poorer regions of the world may find accommodation miles away from the Haram, those who are rich can find accommodation within the vicinity of the Kaaba

The Quran describes Kaaba as a center of guidance to humanity. "Indeed the first House of Worship open to all was established in the Noble Makkah. Indeed, this House is the center of guidance for all humanity." (3:96) The place was not only a place for bringing together all the people but it is a center for promoting peace. (2:145). It was a place that was meant to help humanity realize its universality rather than divisions (5:97)

For this great purpose of helping humanity realize its dream of removing all the differences and divisions among themselves the institution Hajj come up with the clear example of making us understand and observe that unity of humanity is possible. For this the Quran asked Prophet Ibrahim to invite people to Hajj, so that they may witness the beauty and magnificence of the guidance of Allah.

Hajj is like a united nation in its real sense without five elitist powers. With no hidden agenda and security council privileges, each nation and community come to Makkah with the single purpose of serving God and reiterating their covenant with Him. Hajj provides the opportunity for everyone to witness the common bonds among people regardless of their differences. Hajj promotes the idea of the dignity of human beings, male or female, young or old and rich and poor.

Hajj also creates space for intellectual ideas among people so that they could all remain focused on their main agenda of serving humanity through following the guidance of God.

It is this spirit of Hajj that was prevalent at the time of the Prophet and his trusted companions. It is this spirit of Hajj is now being challenged by the modern business-dominated society and hierarchy of rich and poor culture. However, among all this razzmatazz, still there are people who come to the Hajj to take the inspiration to transform themselves for a better future both for them and for others. They are the ones who do not care about big hotels or better facilities. They are the ones who spend their days and nights in Mina, Arafat, Muzdalfa, Makkah and Medina. Here they remember the covenant that Allah made with Prophet Abraham, the builder of Kaaba. Prophet Abraham was told by God, Almighty, "I am making you the source of balance and inspiration (The Quran uses the word Imam, that literally means the instrument that a construction worker uses to level the construction) for all people," (2:124). Encouraged by this honor, the Prophet asked: "Is this covenant for my progeny too," No," said Allah, "Those who deviate from my path would not qualify for this honor," (2:124)

In these simple words thus was describing the real intent and purpose of the Hajj and all other faith-based institutions. The dignity and honor do not come with buying this or that package. It comes through dedication and commitment to the divine values and living up to them.

Some day, the Hajj will be restored to its original intent by those un-known and un-recognized faces who come from all over the world quietly without any fanfare and who spend every moment of their presence in the noble sanctuaries and the pilgrimage path with the determination to follow their real leaders: Prophets Ibrahim, Prophet Ismail and Prophet Muhammad, peace be upon them, in every aspect of this great institution.

The re-enactment of acts performed during the Hajj are attributed to Prophets Ibrahim and Ismal and Mother Hagar. They are primarily meant for the purpose of reminding the humanity that in order to bring people together, God's guidance is received, acknowledged, accepted and followed by a small group of people who may not be present physically seeing the fruits of their efforts. Prophet Ibrahim created that nucleus for perpetual change in human behavior and for that he was honored by God who declared him as an Imam (role model) for humanity. The guidance that inspired Prophet Ibrahim to put the dream of one people under God, in reality, is there in its clearest, puritan, crystal form in the Quran. How ironic it is that despite the guidance, many remain misguided, including those who claim to have understood and mastered the divine guidance.

What is Zakat ul Fitr?

by Dr. Aslam Abdullah

Muslims all over the world would distribute at least $15 billion at the end of the month of fasting under the obligation of Zakat ul Fitr

What is Zaka ul Fitr?

It is a certain amount of money every Muslim including the unborn babied (conceived) has to pay before the end of the Eid prayers, that marks the end of the month of fasting.

Ibn Umar reported that Allah's Messenger (may peace be upon him) prescribed the payment of Zakat-ul-Fitr of Ramadan for people, for every free man, or slave, male and female among the Muslims-one sa' of dried dates, or one sa' of barley. (Sahih Muslim, Book 12, Hadith 16)

It is obligatory upon every Muslim to pay zakat ul Fitr before the end of the Eid prayers. Even though some scholars say that it can be paid before the end of the Eid day.

One sa of barley or dried dates comprise between 2.5 kg to 3 kg. In the US, the cost of 3 kg of barley is 11 dollars for regular and about $35.00 for organic. The cost of dried dates is about $15.00 for regular and $35 or more for organic

Most masajid and Islamic Centers calculate the amount of zakat ul Fitr to be between $12 to $15.00

Implied in this obligation is the assertion that Zakat ul Fitr is to be distributed before the Eid Prayer. Usually, in Islamic Centers and masajid in the US, this does not happen. The amount of money collected during the Eid prayers for Zakat ul Fitr is counted after the prayers, deposited and then distributed. Often, might take days and weeks before it is distributed.

Zakat ul Fitr is different than Zakat ul Mal in terms of payment and time of payment. It is the same for all and no one exempt from it and it has to be paid and distributed before Eid prayers.

In order to follow the Sunnah of the prophet for this obligatory payment

The Prophet of Allah said, "The fasting of the month of fasting will be hanging between earth and the heavens and it will not be raised up to the Divine Presence without paying the Zakat al-Fitr."

It is also paid To purify those who fast from any indecent act or speech and helping the poor and needy.

It is paid to the same categories of people and institutions as mentioned Surat Al-Tawbah, [9: 60]. They include:

1.    the poor

2.    the needy,

3.    collectors of Zakah,

4.    reconciliation of hearts,

5.    freeing from bondage

6.    debtors

7.    in a cause of God  

8.    the traveler.

Under the present system of collection, the Zakat ul Fitr cannot be disbursed instantly at least in the US and other Western Countries. In order to distribute it before Eid, Muslims need to bring about change in the collection of Zakat ul Fitr

1.     Every Institution should have special collection boxes and account for Zakat ul Fitr

2.     The institution should mark a deadline for this collection.

3.     They should calculate and deposit the collection instantly and distribute it before the Eid prayers either to individuals or institutions.

4.     They should advertise in advance so that qualified people can apply.

5.     The whole process should be transparent and the privacy of the recipient should be preserved.

Breaking Down Categories of Zakat Recipients in our Times

by Dr. Aslam Abdullah

All of the world’s major religions contain some form of alms-giving, but Zakat has a special significance for Muslims. It is mandatory for all Muslims who are financially able to give a minimum of 2.5% of their accumulated wealth for the benefit of the poor. The word Zakat means ‘purification’ or ‘growth’.

A report by Global Humanitarian Assistance: Indonesia, Malaysia, Qatar, Saudi Arabia, and Yemen, which is about 17% of the world’s estimated Muslim population, indicates that in these countries alone at least $5.7 billion is currently collected in Zakat each year.

It is estimated that the global volume of Zakat collected each year through formal channels is, at the very least, in the tens of billions of dollars. If we also consider Zakat paid through informal channels, the actual amount could be in the hundreds of billions of dollars (i).

Let's look at the Quranic verse that regulates Zakat. Sura Tawba (6) in aya 60 identifies the categories of recipients of Zakat.

"The offerings given for the sake of God are meant only for
[i] the poor and 
[ii] the needy, and 
[iii] those who are in charge thereof, 
[iv] and those whose hearts are to be won over, 
[v] and for the freeing of human beings from bondage, 
[vi] and for those who are overburdened with debts, 
[vii] and for every struggle in God's cause, and  

[viii] for the wayfarer:

i. The poor

The definition of poor would differ from place to place as well as on the size of a family. Some 767 million people in the world live on an earning less than $1.90 a day. In the US, the poverty line for a single person is about $12,150 and for a family of 4, it is $25,100.

ii. The needy

The needy is defined as the one who is having difficulty in meeting his/her basic needs met properly. Basic needs include food, clothing and a place to live as well as medicine if they are needed. It may also include transportation if the needy person requires it for going to work. They may be earning over the poverty line but may not be in a position to take care of their medicine or food, transportation or clothing properly.

iii. those who are in charge thereof,

It includes people who manage zakat funds, whether in masajid or in other institutions. If an Imam is involved in collecting Zakat funds, he can be qualified to receive from such collections.

iv. Those whose hearts have to be won over

It includes all those people who may not have heard about Islam or who may have a negative attitude towards Islam and Muslims. In this category are included individuals and groups involved in public relations work for Islam, Muslim groups engaged in interfaith and inter-communal work, Muslim media that is primarily devoted to promoting Islam, universities, and colleges that are teaching Islam to non-Muslims.

v. For freeing of human beings from bondage

There are 40 million people living in slavery in our world today. There are about 42 million girls, women, boys and transgender who are forced to sell their bodies to others because they have no other means to earn their livelihood. Also, there are about one million families that due to poverty are forced to sell their children to others

vi. and [for] those who are overburdened with debts,

Burdened by debts include those people who may be above the poverty line and whose basic needs may also be covered. but who are burdened by debt to such an extent that they may not carry out their household responsibilities properly.

vii. and [for every struggle] in God's cause,

It includes those who are out there to spread the word of God and who are standing up for social justice and equality and against oppression.

viii. [for] the wayfarer

Those who are travelers with little means or displaced people, including refugees or even homeless.

The distribution is not confined to Muslims only. It is not limited to non-relatives as relatives as well as family members who are in this situation may also be the recipient.

How should zakat be distributed?

It can be done individually or it can be done through organizations and Masajid who have expertise in this area.

The ideal situation would be to have a central body in every state or city to collect zakat funds in a transparent manner. The collection groups and individuals should educate the community about centralizing the resources and then through consultation with the trusted people of the community distribute to the recipients in each category.

What is important to realize is that if the zakat is distributed through agencies and masajid and institutions, then the community must be informed about its distribution. In other words, there must be absolute transparency in zakat collection and distribution.

Why do we differ in matters of our Faith?

by Dr. Aslam Abdullah

Our understanding of Islam largely comes from scholars. Not many of us make an individual effort to go directly to the Quran or the authentic Sunnah of the Prophet. We rely on opinions passed on to us by the learned people in our community or city. We have differences in our understanding of Islam.

These differences are in fact the differences among scholars. We wish if our scholars had come together to deliberate upon these differences and bring them to closure as much as possible. But this did not happen.

By and large, We as Muslim are not trained to critically examine the ideas of scholars. It's the scholars who critique other scholars. We have widespread religious illiteracy among us. We are dependent on scholars to understand our faith. Whatever a scholar we believe in says is accepted and practiced by us in general.

How do scholars develop their understanding of Islam? In fact, their understanding of Islam is dependent on the methodology they adopt to understand Islam.

Thus a methodology would determine the nature and scope of differences among scholars. On the basis of these scholarly differences we, the people, often fight among ourselves.

What are the different methodologies adopted by scholars?

1. The Quran Only Methodology

The Quran is sufficient to define because Islam is a divinely ordained faith and the guidance is revealed from God. Hence, Muslims must make the Quran the only source to understand and define Islam. The Prophet was divinely selected to communicate, preserve and live the message to a particular group of people in a particular context and he fulfilled his responsibilities with full integrity and honesty. There is no reason to believe that the prophet might have done or said anything that goes against the dictates of the Quran. The divine guidance addressed several issues. Some of them were exclusive to the Arab society and others are relevant to all communities and nations. The responsibilities of making this distinction is upon the believers, otherwise, they would be fossilized in the seventh century and would defeat the very purpose of the divine message. Scholars in this category are in the minority even though they may echo the sentiments of a good number of Muslims well versed with the Quran.

2. The Quran and Sunnah

Scholars in this category argue that the Quran alone is not enough. The ahadith (sayings and actions of Prophet Muhammad) compiled by Muslim scholars must be our guide to understand the Quran. They use ahadith to explain and understand the Quran. There are six authentic compilers of ahadith who vigorously collected the sayings of the Prophet and some 250 years after his death. Their work is authentic and it must be the basis to understand the Quran.

But we must stick to the first three or four generations after Prophet Muhammad for that understanding. Anything that is not endorsed by them is either innovation or heresy. All the questions relevant to human beings have been raised and answered by these scholars. There is no need to corrupt the faith by giving newer opinions. Scholars in this category are in large numbers even though they may not echo the sentiments of Muslims knowledgeable in the Quran. They occupy important positions in Muslim centers and masajid and often assume the authority to issue religious decrees. They run religious seminaries and in fact, are considered the gatekeepers of Islam.

3. Schools of Thought methodology

Scholars in this category believe that in addition to The Quran, ahadith and the opinions of earlier scholars, especially those who founded a school of thought are important. They argue that one must choose one of the many existing schools of thoughts that have tried to interpret the Quran and the ahadith in a juristic sense. There is a difference among Muslims about the number of schools of thoughts. Those who do not call them Sunnis identify four schools. Others identify five or eight schools. The overwhelming majority of Muslims live in countries that are divided into these factional lines. They follow their schools of thought in matters related to worship, social interaction and politics. Scholars in this category are in large numbers and they ensure that their schools of thought get primacy in matters of life. In fact, most Islamic seminaries represent either of the above mentioned Muslim schools of thoughts.

4. Quran, Science and accumulated Islamic and human knowledge 
Scholars in this category believe that the Quran is the main source, but other human efforts such as the collections of ahadith, the opinions of earlier or later scholars, the positions of various schools of thought as well as the science or empirical knowledge in a given time should be our supplementary sources to understand the divine guidance.. Scholars are in this category are in a minority and a great majority of modern educated Muslims probably think along the same lines. The Quran was not a book of the seventh century Muslims. If its claim that it is for all time and people has to be taken seriously, it must take into consideration the developments that have taken place in physical and social knowledge.

Obviously, the four methodologies would produce different understandings of the faith itself. As long as there is no consensus among Muslims over the use of a methodology that is substantiated by the Quran, differences would continue to occur.

We should not daydream of a having a united Muslim under present circumstances. In order to have this unity, we must have a foundation in our methodology to understand the faith. Are Muslim scholars ready to sit down and discuss the possibilities of adopting a unified methodology to revisit their faith? It is wishful thinking that millions of Muslims have and had and would continue to have because they do not want to see their community divided and ineffective.

Slavery, Polygamy, and Muslims

by Dr. Aslam Abdullah

Slavery is mentioned in at least twenty-nine verses of the Qur'an, most of these verses were revealed in Medina and refer to the status of slaves. The verses are largely restricted to manumission and sexual relations. The Qur'anic references to slavery, mainly contain broad and general propositions of an ethical nature rather than specific legal formulations.

The Quran used slavery in the past-tense in the Quran, thus signaling only those individuals who were already enslaved at the time of revelation. This meant that slavery was never compatible with the commandments of the Quran and was in fact outlawed by Quranic Law.

The Qur'an recognizes the practice of inequality between master and slave and the then norms about the rights of the former over the latter. But the Quran stated that from a spiritual perspective, "the slave has the same value as the free man, and the same eternity is in store for his soul.

The Quran urged kindness to the slave and recommended their liberation by purchase or manumission. The freeing of slaves is recommended both for the expiation of sins and as an act of simple benevolence. It exhorted masters to allow slaves to earn or purchase their own freedom.

The Qur'an, however, did not consider slaves to be mere chattel; their humanity was directly addressed in references to their beliefs, their desire for manumission and their feelings about being forced into prostitution and forced labor. In one case, the Qur'an refers to master and slave with the same word, rajul. Later interpreters presumed slaves to be spiritual equals of free Muslims. For example, verse 4:25 urged believers to marry 'believing maids that your right hands owned' and then stated: "One of you is as the other," which the Jalaalayn interpreted as "You and they are equal in faith, so do not refrain from marrying them." The human aspect of slaves was further reinforced by reference to them as members of the private household, sometimes along with wives or children.

The purpose was not to promote or sustain slavery, but to eliminate it completely. It took Muslims some 1400 years to realize this intent and now the slavery is completely banned in all countries including the Muslim majority countries.

On the issue of having multiple wives, there is only one verse in 

the Quran in which polygamy is mentioned.  "And if you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you - [even] two, or three, or four: but if you have reason to fear that you might not be able to treat them with equal fairness, then [only] one - or [from among] those whom you rightfully possess. This will make it more likely that you will not deviate from the right course." (Surah an Nisaa - Women, 4:3).

This reference to polygamy, or having multiple wives, was discussed as a response to a specific social situation of war-torn society in seventh-century tribal Arabia, The purpose was not on the multiplicity of wives but on social justice in the context of the social structures prevalent at that time.

Polygamy was meant to be viewed as a component of justice in the treatment of widows and it was mainly to offer fair care to orphans. Its functional purpose was to allow widows and orphans to be taken care of in a social structure in which women usually did not have independent means of financial support and orphans did not have any legal status to existing as responsible beings. 

But the text was clear that polygamy was only permissible if all wives were treated justly. But the Quran warned that it would not be possible for a husband to treat all of his wives fairly. This effectively eliminated the possibility of polygamy in practical terms.  

If we look at the verse in details we find that it talks about dealing with justly with orphans, and is directed towards their male guardians who might assume their guardianship. Marriage to female orphans was only suggested only if the guardian feared that he would not be able to carry out his duties  honestly. It was a personal and ethical issue. The assumption was that marriage to the orphan would give him a greater stake in managing the financial responsibility  towards her. It did not say that all male guardians must marry their female wards. 

The verse also emphasized justice towards the wives as well. As the Quran said: "And it will not be within your power to treat your wives with equal fairness, however much you may desire it;  and so, do not allow yourselves to incline towards one to the exclusion of the other, leaving her in a state, as it were, of having and not having a husband. But if you put things to rights and are conscious of Him-behold, God is indeed much-forgiving, a dispenser of grace" (Surah an Nisaa- Women, 4:129)

Thus, monogamy is the rule for marriages and polygamy is not relevant in our world today because there are alternative venues available to secure justice.

The irony is in our inability to look at the Quranic verses in a consistent and relevant manner. While practicing slavery for almost 1400 years legally, we have declared it illegal and un-Islamic today, but on polygamy, despite the Quranic emphasis on equality and justice and having one wife, we still support and find justification for it. It is this practice that the Quran is opposed to. It clearly states that the divine guidance must not be used to serve the interests of a specific group, gender or race

Why are these days sacred? The First Ten Days of Zil Hijja 

1. Perform Hajj (Pilgrimage)
2. Fast all nine days and especially on the ‘Day of Arafah’
3. Perform Dhikr and Takbeer
4. Stand the Night in Prayer
5. Make Sincere Repentance
6. Return to Book of Allah (The Quran)
7. Increase in doing ALL good deeds
8. Slaughter an animal and distribute the meat (Sacrifice)
9. Attend Eid prayers. 10. Thank Allah
This explanation limits the understanding of the commonly held belief that the first ten days are the most blessed ones and does not give reasons for this. First of all, if the Quran is making a reference to the ten nights, then it means night and not day. In chapter 89 the Quran first, is alluding to the pre-Islamic period when the first ten nights of Zil Hijja were spent in merrymaking and debauchery. People would surround the Kaaba naked and indulge in gambling and drinks. The Quran is reminding the people the assembly for Hajj is not for this purpose and if people want to understand the fate of those people who indulged in these kinds of behavior, they should check human history that would explain to them that nations that have chosen that route hurt and destroyed them.

We all have heard that the first ten days of Zil hijja are the best days of the year. In support of this assertion, a reference of the Quran chapter 89 verse 1-3 is given "By the dawn and by the ten nights. Moreover, there is a consensus of scholars on the authority of  Ibn Kathir, Ibn Abbas, Ibn Az-Zubair, Mujahid that "the ten nights"   are the ten days of Dhul-Hijjah,

The scholars explain by the ten nights Allah meant days because the last ten nights of Ramadan are more blessed than any other days as in those days occur the night of power. The scholars further quote the hadith of the Prophet saying:  “There is no deed that is better in the sight of Allah or more greatly rewarded than a good deed done in the (first) ten days of Al-Adha”. It was asked, “Not even Jihad for the sake of Allah?” The Prophet (PBUH) replied, “Not even Jihad for the sake of Allah, unless a man goes out himself for Jihad taking his wealth with him and does not come back with anything.” (Al-Bukhari)

During these days the following acts are recommended:

The chapter further elaborates that they indulged in this behavior neglecting their responsibilities towards those who were helpless, neglected and marginalized and who had no regard to the life yet to come. The Quran, then concludes the chapter by asserting, that if people want to have a peaceful exit from this world and a comfortable entrance into the next world, they should focus more undergoing the purification during these ten days to reorient them to the divine values of caring and sharing.

The Quran makes this allusion in the context of the Hajj that is considered the biggest assembly of human beings, regardless of their race, ethnicity, gender, status, wealth, knowledge, caste, color, dress or creed. The Quran describes this annual experiment in human unity and dignity as the most significant moment of human existence. Thus, through describing the first ten days the best in the year, the Quran is reminding the people that the essence of all faiths is the unity of humanity and its dignity and Hajj is an occasion when this unity and dignity is vividly visible. During these ten days, men, women, children, animals and all other creations of God are safe. During this period people show utmost humility and sincerity towards each other and celebrate the oneness of humanity,

An argument can be made that if this is the nobler goal than it must be made available to all. Well, this experience is open to all who believe in the idea of monotheism as explained by all the prophets and reaffirmed by Prophet Muhammad and who stand for the unity of humanity, the dignity of human beings, peace and harmony between all sectors of human society.

Thus, one may conclude these the first 10 days, including nights of zil hijja are the best days of the year because during this time people prove to themselves that they can overcome their differences for the unity of humanity and live in peace and with humility with each other.

Islamic violent Extremism or Violent Extremism

During President Trump's recent visit to Saudi Arabia, the custodian of the Two Holy Sites in Makkah and Medinah made the royal announcement about something that the Muslim world has been led to believe caused by its faith. The Kingdom would set up a Global Center to combat Violent Extremism in Riyadh. The leadership of the entire Muslim world with the exception of Iran and its allies was present to take the message home that Saudi Arabia would lead the war against terrorism and extremism that President Trump called Islamist terrorism, Islamic terror, Islamic terror, and radical Muslim terrorism. President Trump contradicted himself during the speech when he said that terror has no religion and terrorists do not represent any faith. If terror has no religion that why categorize it as Islamic terror? 

Under Saudi Arabia's leadership, the Muslim world leaders, including Muslim-American organizations and leaders now would line up to combat violent extremism. Ironically, these are the leaders who for the last few years have been against Muslim participation in any federally funded program to combat violent extremism.

Violent extremism is a reality that cannot be denied, but it is not exclusively related to Muslim. It is a menace that is found in all religious communities. What is being witnessed in India in the name of cow protection is nothing but violent extremism, what is being done to Palestinians by Israeli in the name of national security is violent extremism, what is being pursued by several evangelical groups in the world clearly promotes violent extremism and what is perpetuated by Burmese Buddhist monks is nothing by plain violent extremism. But the Muslim American leadership failed to articulate its objections properly and played into the hands of those who never wanted Muslims to make use their tax dollars to serve their own interests. They fought among themselves and called those who wanted money to fight violent extremism lackeys and sell out. Their internal squabbling denied Muslim an opportunity to work with the rest of the country on the issue of violent extremism with the intention of removing the notion that as long as the US targets one religion, it would never inspire people to fight against the menace.

But now the situation is different. Saudi Arabia would lead the fight against religious extremism and the Muslim world, including the majority of the Muslim leadership in the US, would follow the Monarch.

Funds would flow from Saudi Arabia for this purpose in different parts of the world, including the US and the Trump Administration and the Monarch would determine who to classify as the terrorists and who to declare an enemy of humanity. Anyone who would not toe the Saudi way of thinking and Trump-style of administration would find himself and herself in the list of new terrorists. 

Muslim American leadership lacks the courage to question the Saudi-Trump vision of the new world in the offing. A world where  Saudis leadership would decide and determine the new face of Islam and implement it under the supervision of the Trump Administration. This vision would divide the Muslim world between Sunnis and Shias and within the Sunnis, between those who follow the Salafi version of Islam and non-Salafi versions. The Muslim world may be, into the bloodiest struggle of its existence and in the name of fighting terrorism new terrorism would be created with the approval of Saudi Monarchy and Trump.

Muslim religious leaders would be asked to seek God's blessings for the monarchy and religious decrees would be issued to declare anyone objecting to that as the kafir consigned to hellfire in this world as well as new the new world. Once again the Trump-inspired intellectuals would help the Muslim world rewrite their religion and redefine their priorities as the Reagan Administration had done in Afghanistan, wherewith the help of Muslim lives and resources, the US intellectuals defined what Jihad was and how should Muslims conduct their jihad.

All this is happening because the religious and secular leadership of Muslims in the USA and elsewhere has lost its capacity to analyze and read the events. It is still divided into sectarian, ideological, fictional, cultural, ethnic, and political linguistic camps. It is still indulging in discussions that have no relevance to what is happening in the world.

Like the Muslim world, most Muslim organizations in the US and the world are run by oligarchies who are promoting an archaic view of Islam that leaves little room for independent and critical thinking. It's a leadership that believes that the answers to all questions and challenges the Muslim Ummah has been facing were already given by preceding scholars. It's a leadership that follows despotic tendencies in its own affairs and refuses to acknowledge the changes that have taken place in the world and it's a leadership that still refuses to come on the platform to challenge the existing version of extremism and terrorism.

There were representatives from 50 countries present at the summit that Trump addressed. Not one had the courage to stand up and say that he differs from the definition of terror given by Trump and the King. Not one stood up to challenge Trump that there is no such thing called Islamic terrorism. The Muslim world leadership is no different than the Muslim American leadership because both have failed to challenge the dominant definition of terrorism, one through submission and the other through isolation.

The Meaning of the Martyrdom of Imam Hussein  

Karbala, a town 100 miles away from Baghdad in modern-day Iraq is the killing fields where the grandson of the Prophet and his family was killed by the leader of the Ummayad dynasty and about 15 to 20 percent Muslims all over the world mourn his martyrdom. The incident took place some 61 years after the Hijra of Prophet Muhammad from Makkah to Medina.  They beat their chests, flagellate them, hurt them with swords and walk on burning fire to pay their tribute to him to mention a few of the actions.

But the grandson of the Prophet did not march to Karbala to inspire his followers to do that. He walked into the den of enemies to boldly declare that life is sacred, but there come moments in the life of individuals when the goals of life become more important than life itself.

The followers of Imam Hussain belittle his sacrifice by turning it into a tragedy. Imam Hussain knew that the army of 10,000 would crush him and his family. He knew that the Ummayads were not known to show mercy to those who had challenged them. He knew that if the rulers had no regard for human life they would brutalize anyone they considered their enemy. He knew his end before taking the heroic decision to challenge the despotic regime of Syria. It was not to challenge the Sunnis or to show support to the Shias. It was to stand for the principles of justice, freedom, and human dignity. It was to challenge the notion that Islam cannot be turned into a political dynasty. It was to stand for the equality of all before the divine law. It was for accountability and decency in public life.

The Ummayads had usurped the political power through force by playing Machiavelli politics. They had the resources to enlist the support of hundreds of people claiming to be scholars supporting their claim to power in the name of God and his messenger. They had turned the ahadith or the sayings of the Prophet into a political tool to justify each their political action. They had used the state treasury to win over people to their side by offering them money and in many cases, intimidating others who were not falling in line with them.

It was against this tyrannical rule, that Imam Hussain had challenged. 

The message of Karbala was to change the status quo, to challenge despotism and dictatorship and all those deviations that diminished the dignity of human beings.

It was not to inspire people to mourn and walk on burning fire in his memory. It was to stand for the neglected and the poor and political marginalized. It was not to curse but to win over the people to the cause of justice and dignity. His sacrifice was not to glorify Shia or Sunnis. It was to glorify the eternal divine emphasis on justice and freedom.

If Muslims really want to pay tribute to Imam Hussain, they should stand for the values he stood for. Let Aashoora be a day known as an International Day of Justice where Muslims, Shias, and Sunnis together make their stand against all forms of injustices known to the world, not a day of mourning. Because it is a day when Imam Hussein walked to the killing fields bravely knowing fully well his end with the determination to prove that there come moments when the goals of life become more important than life.