The Only Way of Life - Mufti Azeemuddin Ahmed

The Only Way of Life

All praise is due to Allah, and peace and blessings be upon His Messenger.

Respected elders and brothers, mothers and sisters, and students — we are indeed so blessed that Allah subhanahu wa ta'ala has made us from amongst those who have chosen Islam. And commonly we explain Islam to our fellow non-Muslims as submission. And the word for accepting Islam — someone who accepted Islam would say it comes from the word which means the neck. And a person who has basically accepted Islam is the one who has embraced it. And we use that same word in English as well — embracing of Islam. And hugging Islam. And taking it in our lap. And taking it upon our shoulders. This is the word we use for the one who has chosen the path of Islam to lead his life according to the dictates of the Shari'ah.

Islam Is a Blessing Upon Us

Respected elders and friends, I have to remind myself and all of us here that this is not a favor that we are doing to Allah subhanahu wa ta'ala or to the deen. But instead it is only Allah jalla jalaluhu who is truly the one who is favoring us with the blessing of Islam. And a person who is a Muslim truly understands that no matter what his weaknesses may be, he will always — or she will always — remember that alhamdulillah, at least I have Islam. At least I have this which will get me through the most difficult moments, not only in this world but more importantly in the hereafter.

When Islamic Teachings Become Unpopular

But my friends, when we continue to move forward in an era when the teachings of Islam become unpopular — and the teachings of Islam have never changed and never will change, they have always been there — what is happening is of course the people around us are changing. The norms are changing. The cultural norms are changing. Because of those things which were completely accepted dictates of the Shari'ah and completely understood as normal teachings of Islam, those things now have slowly begun to become awkward and look weird.

And whatever happens to others outside of our faith and their view about our teachings is besides the fact. What makes us so worried is that our very own Muslims, our very own youth, our very own university and college educated individuals — which is pretty much the entire community — are falling into this trap of inferiority complex. Falling into this trap of a call to reform the fundamentals of Islam. Falling into a trap of feeling insecure about their religious beliefs and teachings.

And most definitely you can see where that is going to lead — where it has led the previous nations. That they took the books of Allah subhanahu wa ta'ala that were revealed to their prophets, and over time morphed them and changed them and altered them to such an extent that it had absolutely no resemblance left to what it originally was.

They altered and tampered with the teachings of their books — of the scriptures — to that which would be appeasing and pleasing to their whims and fancies. Because culture changed, environment changed, and they kept on adjusting and adjusting till there was nothing left behind.

The Trap of "But Everyone Is Doing It"

My friends, this is something that is indeed very worrisome for all of us. Because whenever anyone is rectified or corrected about certain types of actions that they're involved in, the first answer that you will always hear is: "But everyone does that. But everyone else is doing that. We're all involved in that. Who is not doing that?" We're always taking proof by majority. Taking proof and taking solace with what everyone else is doing.

But Islam was never about that. If we were to follow what everyone else is doing, how would Islam even set foot into this world? How would Rasulullah's teachings take root? When everyone was committing shirk. When everyone was burying their daughters alive. When everyone was usurping the rights of women and were passing down their mothers in inheritance. How did Islam come and bring about a social revolution? How did it bring about a financial revolution? How did it bring about a cultural revolution in the world — not just in Hijaz, but in the entire world?

If people were saying, "But these teachings are different from what I'm used to. These teachings are not what I'm accustomed to, and we need to change, we need to morph" — that was never the case, my friends.

Enter Into Islam Completely

When those Sahaba radiyallahu anhum ajma'een took this faith, that is why their reward is of another level. They really were serious about it. ادْخُلُوا فِي السِّلْمِ كَافَّةً — was something that they practiced upon.

You've heard this ayah — O believers, enter into Islam with complete fervor and faith, in totality.

And the background of that, briefly: a great Jewish scholar accepted Islam — alhamdulillah, a great addition to the faith. However, he inquired and he said, "In my previous religion we used to observe Sabbath, and we would not eat, for example, camel's meat on Saturday. And in Islam there is no specific injunction or instruction or command to eat camel's meat — first of all — and definitely not on Saturday. There is no injunction of that sort. So would it be okay for me to refrain from eating this on Saturdays? Because I'm not breaking any law of Islam, and at the same time I'll be able to accommodate my previous culture, my previous religious beliefs, and accommodate my previous religious community."

Which, if I were to propose this — or say something of this example, and you can obviously think of examples in your own mind right now — it would be a no-brainer, of course. Why would it not be? We'd all say that. It's obvious. Why do you even propose this question? If Islam has not forbidden it, what's the big deal?

But at that time, these verses were revealed. O believers, when you enter into Islam, when you enter the door — don't have one foot out, one foot in. This was the beginning stages. If Sahaba were allowed to take these accommodative measures, they would never be able to fully immerse themselves into Islam. And they would always remain weak. And there would always remain doubts lingering — "You know, this might be more correct. But they're all correct. They're all different ways to lead your life. You have your choice." That type of understanding, as opposed to the understanding that salvation lies only with our deen.

Whoever chooses a path besides Islam as a way of life, it will never be accepted from him. That's the core fundamental belief.

When Basics Become Difficult to Say

But something as basic as what I just said — that in order to get into Jannah, in order to get salvation and paradise and protection from hell, a person needs to follow the teachings of Islam, the teachings of the Qur'an — I must say with such sadness that this has also become difficult for us to acknowledge today. This has become difficult in our discourse. There are academics who are promoting this view, and there are those who are accepting this view at all different levels — from the university level, to the huge conventions that take place in our country, from the podium of those conventions, as well as literature that is being pushed forward in our community. Whether it is a book on seerah, or whether it is a translation of the Qur'an — promoting this ideology and mentality that Islam is definitely not the only way to gain paradise, that there are many different ways.

And then I beg to ask — why in the world are we doing all of this in the first place? Why build this masjid? There are a lot of churches already built. Why take off time from work and come for Jumu'ah in the first place? Why make our women wear the hijab? Why try to go out of your way to eat halal? Why fast in the month of Ramadan? If everything is alright, I might as well just eat the entire next two months and enjoy life. If all paths are leading to God and all are acceptable, then why should I put myself and my family through these types of spiritual exercises and through these types of apparent difficulties? If everything is nice and dandy and sweet, and all goes to paradise at the end of the day — that beats me.

But this mentality is being promoted from many sectors of our society. And those youth and those members of our community who are not regulars in the masjid — not for Jumu'ah but for the fard salah — who are not attending durus and halaqat, who are not connected with scholars, are falling prey to this mentality. Because why? It's very sweet to the nafs. It's very enjoyable — that you can feel good about yourself and about everyone else. And here and there we miss certain things, we don't have to feel bad about it. Because guess what? It's not that important. As long as you smile and as long as you pay your taxes, you're in good shape.

That is a pretty easy way to lead my life. We can curse under our breath and smile — how hard is that? That's very normal for many people. And pay your dues. Pay your taxes. Forget about the zakah and everything else. So that is something that is very acceptable and very tasty and very enjoyable to the nafs — nafsul ammara — that nafs that promotes evil.

No Compulsion in Religion

My friends, something as basic as that has become difficult for us to stand up — at university or at work — and to say, "Guess what? I believe. I'm not forcing you at all. But I have chosen Islam myself. No one forced it down my throat. And by no means am I willing to, or wanting to, or can I force down this religion upon anyone else."

Allah himself says:

You cannot compel anyone to accept this religion. Because Islam is not about salah only. Islam is not about paying dues in Ramadan or outside of Ramadan. Instead, Islam starts off with iman. Islam is based — number one — on firm belief. Actions and a'mal are the second layer. If those firm beliefs are not there in place, then those actions mean nothing. So how can you put a gun to someone's head or a sword to someone's neck and force him to believe? You may force him to utter words of the shahada, but that's not Islam. That's still not Islam. You may force him to come to prayer, but that's still not acceptable unless and until it doesn't come from the deepest part of the heart — the deepest crevices of the heart. That's not acceptable.

Hence we come to this conclusion that we cannot force anyone into this religion. And we have not been forced into this religion ourselves. We have i'tinaq — we have accepted it wholeheartedly. We have done Islam. We have submitted ourselves to that. So when that is the case, why is it hard for a person to say: "You have your right to follow whatever you want, but I'm not going to interfere with that. And I have a right to whatever I'm going to follow, and you should not be interfering with that."

You may definitely promote and say that whoever does not follow your religion or doesn't believe in XYZ will be damned to hell. I'm not going to stop you from saying that. You have full right to believe and promote and say that. At the same time, don't shame me and put me into guilt by saying, "How narrow is your vision, how narrow is your religion, how narrow is your worldview" — when you say that you are following the path, and the only acceptable path.

Allah subhanahu wa ta'ala is the judge. I am firm. I have firm belief. And if I don't have firm belief, then what am I doing claiming to be a Muslim? That's the whole question. What am I doing standing up here claiming to be a Muslim, if really in the back of my mind there's lingering doubt whether I am correct or incorrect? That is not what faith is, my friends. That is not what Iman is. Iman is that unshakable faith that all the arms of the world and all the wealth of the world can be put in front of us, but we do not waver. We don't change. We don't alter our beliefs in front of that.

When Right and Wrong Are Redefined

So we have this issue now of people simply being ashamed, and scared, and intimidated by saying that this is Haq — this is the truth — when it comes to faith, when it comes to the salvific exclusivity of Islam and Muslims. Let's take it to the next step, which is the easier step, which is a more obvious step — and that is when it comes to a'mal, when it comes to actions, when it comes to what we see as Haq and what we see as Batil, what we see as correct and what we see as incorrect. That spectrum is changing.

And we see in the short history of this country how morality has changed. The concept of morality has changed. The concept of decency and modesty has changed to such extents that that which just 40 years ago was regarded as a psychological disorder — treated by medication, by electrical shock, by injections, by tablets, and by therapy — today, someone who says, "I don't think that is an acceptable way to lead your life, and definitely I don't think that is something to be promoted as a morally upright way of life" — that person who opposes that is now being regarded as someone who is sick, as someone who needs help, or someone who is a bigot.

So according to these standards, all the psychiatrists and all the psychologists and all the therapists from the 70s and before were all bigots. Were all suffering from a phobia. Were all human-hating people. Look what they've done to their own history, to their own forefathers, to their own predecessors, to the founders and the authors of the books that we study today — the founders of those sciences. We have in one instance pulled out a pen and said: they are all crazy, all wrong, and we're all suffering from some type of hatred and bigotry.

And that goes to many other spectrums — when it comes to the role of women in society. Yes, definitely Islam came — I already mentioned at the very beginning — and promoted them to a place where until recent history, women did not enjoy that status. But it has altered the minds of the people and begun to promote that equal opportunity is one thing, but it should be equal function. That men and women need to serve the equal function. To the extent that men should be able to give birth. Women should be able to have the function of a father. Children's books are being written at a two-year-old level to create that mindset of the young generation.

The World Is Moving — We Are the Constant

There was a time, very recently in history, of how men and women dressed in society — what was acceptable. I'm not even talking about church; that's a dilemma — people at least dressed appropriately to church. But even prior to that, overall, if you see pictures, if you see documentaries, if you see photographs from an encyclopedia or elsewhere of the 60s and 70s — I kid you not, sometimes I'm almost moved to tears, wallahi. Because I look at that... I used to remember reading through Britannica encyclopedia and looking through children's encyclopedias and what not growing up. We don't have that luxury anymore — we're all on the phones and internet — of actually holding a beautiful nice book. But sometimes I come across those going through the garage or what not, and I look at those pictures and I say, subhanAllah. The heart yearns to see a man or a woman dressed like this today. The heart yearns to see someone wearing decent clothing. That was completely acceptable in the 30s and the 40s, and it changed and it changed and it changed. And now we've come to an era where to simply suggest that someone should dress modestly — in itself is called shaming. It's called a crime. That you should not speak about how people should dress, or rather undress. This is something that they have a right to undress to whatever level they would like to.

Islam has been consistent. We haven't changed from day one. Today we dress the same way we dressed a hundred years ago and the way we dressed a thousand years ago. But the world is changing around us.

My friends, it's like the person who's driving in a car or flying in an airplane and he begins to think — is it that the clouds are moving that fast, or is it he who is moving? Is it the bridges that are moving? A child who looks out the car seat — "Wow, that bridge flew by real fast! That cornfield flew by real fast! That billboard flew by real fast!" He can think like that. Or he can eventually realize that, no — actually the car is moving.

We are consistent. We are that billboard. We are that bridge. We are that body of water. We are that cornfield that cannot move, has never moved, and inshAllah will never move. The world may be moving forward and going through all sorts of changes. But my friends, we as a Muslim community cannot — we can adapt to that which is allowed in Islam, but we cannot change the teachings of our deen.

The Hadith: Do Not Be a Chameleon

So much needs to be said on this topic, but I will end with one hadith of the Prophet ﷺ which I based my muzakarah here today. The Prophet ﷺ mentioned in one hadith — he addressed the Sahaba and he said:

(Sunan al-Tirmidhi, Hadith 2007)

He said: do not become those who change colors, those who go with the flow and adapt to such an extent — a chameleon who changes his shape and his form and his color just to fit in.

Imma'ah — many scholars have explained what that means. Some have said he is someone who doesn't have any solid morals or ethics. He has no opinion on any matter. He will shake his head and go with the flow — as whatever it is, he will say yes to whatever is presented to him. Or he is someone who, in order to fit in, will leave his own foundations just so that he is acceptable.

As Allah subhanahu wa ta'ala says regarding the hypocrites:

When the hypocrites would meet Muslims, they would say آمَنَّا — "We are from you, we are believers." And in the nighttime, when they go away from you and they sit with their cronies and their companions — and their shayateen, their shaytan from human beings and shayateen from the jinn — they say, "We are with you. We were just having fun and making a mockery of the Muslims when we said we were like them." This is the act of hypocrites.

The Prophet ﷺ explained what the imma'ah does. He says:

(Sunan al-Tirmidhi, Hadith 2007)

If people do good, he does good. And if people do bad, he does bad. The Prophet ﷺ said: don't be like that. Don't go with the flow. Stand up and be firm on your teachings, regardless of whether it is convenient or is not convenient.

Stand firm. That's what this religion is about — standing firm.

The Qur'an on Majority

Majority of the places where the word أَكْثَر appears — and we know this from Urdu, aksariyyah means majority — almost all the places that the Qur'an uses the word أَكْثَرُهُمْ, it is always used in the negative form:

Majority of the places where أَكْثَر is used in the Qur'an, it's talking about people who have evil traits. And when Allah talks about good traits, He says وَقَلِيلٌ مَّا هُمْ — and there are very few of them. Be with those who are few in number.

Stand Firm — For Your Children and Your Legacy

The years are only going to become more difficult — I guarantee you that, and you all know that. The spectrum continues to change. The differentiation between truth and falsehood becomes meeker and weaker. And truth is becoming falsehood, falsehood is becoming truth. If you and I cannot be firm now — in this year, in this age — what is going to happen to us in the next few years' time? What is going to happen to our children, who are looking at us, who are watching us change our views and change our methodology simply to be acceptable? What type of legacy are we leaving behind for our kids?

Du'a

I pray and I beg to Almighty Allah that He makes you and I and our families and our generations have firm faith — say ameen — and allow us to be completely convinced about the teachings of Islam, and allow us to be proud and happy that Allah subhanahu wa ta'ala has gifted us with this beautiful deen of Islam, and allow us to lead a life in such a beautiful, fulfilling manner that those around us would be impressed and would want to join the ranks of Islam and Muslims.

May Allah subhanahu wa ta'ala make this dream come true for all of us. And may Allah subhanahu wa ta'ala protect us and the entire ummah from the trials that are yet to come. Ameen ya Rabbal 'Alameen.