By Leila Adam

Don’t allow undisciplined fear to make you jump on a bandwagon or act rashly on impulse against perceived injustices.

Surah Al Qasas 1-46 is the story of Prophet Musa (Moses), `alayhi as-salaam (peace be upon him), growing up in the house of Fir`awn (Pharoah) and then entering his life of prophet-hood. I have spent some days with it, and I realized this story might have some significance for Muslims in the world right now. But of course I am not a scholar of tafsir (Qur’anic interpretation), so please understand that these are just my personal thoughts and responses.

Prophet Musa and Fear

It is fascinating to note that many times when Prophet Musa (as) is mentioned in the Qur’an, the word ‘fear’ is mentioned, and Allah, subhanahu wa ta`ala (exalted is He), shows him in some way how to overcome his fears and have courage, steadfastness and confidence. I know myself to be a fearful person about so many things in life, hence my recognition of it in Prophet Musa’s story (as).

When Prophet Musa (as) was young, after growing up in the house of Fir`awn, the Qur’an says that God (swt) gave him the strength of perfected manhood, as well as wisdom and deep religious knowledge, yet still he struggled with fear for much of his early life (28:14).

When he (as) accidentally killed a man, he feared reprisals from Fir`awn’s people and ended up having to flee to save his life. When he met his future father-in-law in Madyan and told him of fleeing Egypt, the father told him to fear not, and be glad of his escape from unjust people. When he approached the fire on the hillside and God (swt) instructed him to throw his rod and it became a snake, he ran away in fright. God told him to return and not be fearful because he was in fact in a situation of security and safety. When Allah (swt) told him to put his hand in his bosom and bring it out, and it was glowing white, He then told him to keep it close to his side, to guard against feelings of terror. When he was ordered to return to counsel Fir`awn, he spoke of his fear of being caught and killed for the accidental manslaughter he had committed. He asked for his brother Haroon to be allowed to accompany him and help, because he feared the people would accuse him of falsehood. God (swt) said that He would strengthen him with his brother’s help and reassured him that the people would not be able to touch them with harm (Qur’an, 28:18-35).

When Allah (swt) called out to him from the side of Mount Tur, he must have got a huge fright and been struck with unimaginable awe (Qur’an, 28:46). And when he, out of his great longing for God (swt), asked to see Him and was granted the experience of seeing Allah’s manifestation on the mountain and it disintegrated—he fainted! (Qur’an, 7:143). One might imagine that that was the most frightening experience of his life! At that same time, Allah (swt) gave him the Tablets (Ten Commandments) and instructed him to take them and hold onto them with firmness (Qur’an, 7:145).

Musa’s Bravery in the Face of Fear

But then, after all the spiritual lessons and experiences that Allah (swt) put him through, finally when he went to confront Fir`awn, he was fearless, steadfast and confident in trusting in God. When he was leading his people away from Egypt and the army was following them, it must have been like the manifestation of his earlier fears when he first left Egypt, but this time he did not waver. When his people cried out in fear:

“We’ll surely be caught!” Musa said,“By no means! My Lord is with me! He will soon guide me” (Qur’an, 26:62).

When they came across the barrier of the sea, he didn’t cower or hesitate or even turn back or run sideways. He instantly knew that his Lord would help him, and he was then inspired to strike the sea with his stick, leaving the result in God’s hands—and the sea miraculously divided (Qur’an, 26:63). It must have been frightening to run through the two mountainous sides of the divided sea. It would have been a severe test of faith to trust that God (swt) would not let the sea fall back on them while they were at its mercy, travelling through it. But by then, Prophet Musa (as) had already dealt with all his fears and Allah (swt) had helped him master them through putting his entire trust in Him.

So what do we fearful people learn from all this?

When we suffer from fear, we waver, and we are not firm in our intended action because we think ahead about the possible consequences. Sometimes our fears are irrational, but often they are realistic. Prophet Musa’s fears after accidentally killing a man were founded in reality, and his acting on them by running away saved his life. But also, fear can make us hesitate when we are required to act. Sometimes fear is so great that it is paralyzing and we come to a complete standstill. Perhaps many of us today dwelling in unfamiliar environments far from our homelands are living through this kind of paralyzing fear that stops us in our religious development.

Our fear often stops us from thinking clearly and doing what is just and right, because those who are powerful around us might harm us if we speak or act outside the limitations they have placed on us. But then also, we should not act impulsively and put ourselves and others in undue danger before such action is properly backed up by a strength-giving force. We should not allow undisciplined, so-called ‘brave’ action, in reaction to our fears and sense of injustice, to take the place of wise and far-seeing behavior. We need to do preparatory beneficial actions and build ourselves up to a point where we can cope with the required bigger action when the time comes.

Acting Out Impulsively from Fear

This also requires wisdom and clear thought processes—otherwise we will end up inadvertently becoming tyrannous ourselves. When Prophet Musa (as) rushed to the aid of one of his countrymen, he assumed that the one who asked for his help was on the side of right, but he found out later that the man was nothing more than an opportunist. When the man was in trouble a second time and asked for Musa’s help yet again, and Musa was about to jump again to his aid, the enemy to whom he raised his hand said, “O Musa! Is it your intention to kill me as you killed a man yesterday? You merely desire to become a tyrant in this land, and not a person who sets things right!” (Qur’an, 28:19).

This shows that lashing out without proper thought, even when in the face of apparent injustice, is unwise. It was true that Musa’s people were oppressed at that time, but jumping to violent action when they were weak in the land wasn’t the right thing to do and would have brought more tyranny and oppression in the long run. And the same happens today, when people rise up against tyrannous leaders, without having either the inner spiritual strength to act correctly or the military strength to fight a just war. No good can come of it in my opinion, because the people are not themselves in a good enough state to cope well with the consequences.

Prophet Musa (as) was not strong enough to cope with the troubles of his people until he had gone through whatever spiritual lessons Allah (swt) decided he should go through. These lessons included increasing his tawwakul `ala Allah (putting one’s full trust in God) and overcoming his impulses to act on his fear and terror and to act on quick judgements. He had to go through years of discipline (working for his father in law) and some very strong spiritual experiences (on the Mount and with al Khidr) before he was able to stand up to the might of Fir`awn in the correct way. Even then, the correct action turned out to be one of flight, rather than fight, according to what God (swt) decided was best.

Applying the Lessons of Musa Today

What were the consequences of the action that finally took place? The reality of it was that there was a hard slog of dealing with his people who followed their whims and acted in undisciplined and destructive ways. He had to have enormous strength and patience to take them through their forty years of purification in the wilderness. And so it will be if the uprisings we see ever come to some kind of positive leadership; they will have to take their people through many ups and downs and curb their dangerous untrained impulses.

People think that the Arab Spring is a marvelous chance to gain some kind of utopian freedom. It is not. It is a hard slog road that probably should not have been taken in the first place. At least not until people have learnt to deal with their many fears and inadequacies in positive ways and until they can distinguish real courage from sheer foolishness built on an impulsive sense of righting injustices.

I believe that right now, people in many places are severely insecure and filled with fear of what will happen next in a world with a myriad of different problems, all of which are very serious. Many of us are paralysed by our fear and despondency. Some of us think that lashing out and joining in a protest march is doing something positive. But we have not looked far enough to see where such ‘brave’ actions will lead. The more sensible action right now is probably to put our heads down and look inward in order to better ourselves in ways that will allow us to be strong and fearless when the right time comes. For those of us who believe in God (swt), we should be nurturing that faith until our trust in Him has built up to magnificent proportions. We need His Name constantly on our lips to be able to do that. Prophet Musa (as) had his hand that glowed pressed close to his side as a constant reminder that God (swt) was always with him. We have to do a similar thing with whatever remembrance of God we have at our disposal. Increase your dhikr (remembrance). We all need it.

Ali Shareef

From eastern Congo with the rapes of hundreds of women to bombs that kill dozens in Pakistan and Afghanistan; from the raging drug battles in Mexico to the attacks on Sept. 11 ten years ago, or the other uncountable acts of violence that occur all over the world, the specter of oppression and injustice takes its daily toll on human lives.

Unfortunately, these acts of oppression and injustice have become all too common. There is not enough space in all the newspapers or enough time on the radio and television stations of the world to recount all the injustices suffered each day. Only the sadistically bizarre or the grotesquely violent forms of oppression are reported in the news; for every act that is reported there are many other abuses that will never see the light of day.

In the United States alone, FBI reports indicate that in 2008 there were approximately 2.6 violent crimes every minute. This included an average of one murder every 32 minutes and one rape every 6 minutes.

If we are to believe that a Just and Merciful Being created this world, then what role does He play and what is His response to this daily occurrence of oppression?

Human oppression is nothing new. This cycle of bloodshed and cruelty has existed since Cain killed Abel, son of Prophet Adam `alayhi as-salam (peace be upon him). There are many places in the Bible’s Old Testament where the issue of oppression is addressed, and God clearly states He will not tolerate injustice. People guilty of oppression will suffer the consequences of their actions.

The Old Testament states, “O house of David, this is what the LORD says: ‘Administer justice every morning; rescue from the hand of his oppressor the one who has been robbed, or my wrath will break out and burn like fire because of the evil you have done — burn with no one to quench it,’” (Jeremiah 21:12).

There are entire passages in the Bible where the Prophet Habakkuk cries out to God of the injustices committed, and God is said to have responded in a lengthy recrimination that curses these oppressors:

“Woe to him who builds his realm by unjust gain to set his nest on high, to escape the clutches of ruin! You have plotted the ruin of many peoples, shaming your own house and forfeiting your life. The stones of the wall will cry out, and the beams of the woodwork will echo it. ‘Woe to him who builds a city with bloodshed and establishes a town by crime!’ Has not the Lord Almighty determined that the people’s labor is only fuel for the fire, that the nations exhaust themselves for nothing?” (Habakkuk 2 9-13).

In the Qur’an as well, we read, “O you who have believed, be persistently standing firmly for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just: that is nearer to righteousness. And fear Allah; indeed Allah is Acquainted with what you do,” (Qur’an 5:8).

The Prophet Muhammad ﷺ (peace be upon him) is quoted to have said, “Beware of the supplication of the unjustly treated, because there is no shelter or veil between it and Allah.” ((Sahih Al-Bukhari and Muslim))

Many scholars agree that the cries of the oppressed rise straight to God who will answer in due time — regardless of the race, gender, or religion of the oppressed. However, one may ask, not all perpetrators of oppression face the consequences of their actions in this world.

In the great balance of justice, and all the ages of oppression that weigh heavily on the side of injustice, when and how will this balance of justice be set right? A Just God cannot allow this skewed balance to exist indefinitely. It stands to reason that there will come a time when people must account for their actions and face their consequences.

Islam teaches that people who die await the Day of Judgment or the Day of Resurrection. Depending upon the person’s deeds, he or she will rest in a state of either peace or despair. Just like Judaism and Christianity, Islam teaches that on day this universe will come to an end and herald the Day of Judgment. On this day, every single person who was born will be presented with their deeds and will be called to account for them by God.

According to one interpretation there will be three courts of judgment:

1. The first will deal with belief in the Oneness of God;
2. the second will deal with the duties and conduct of a person to other human beings;
3. and the last will deal with duties to God.

A person unable to successfully pass any of these courts will be punished in hell. ((Fazaile- A’mal))

In regard to the second court of judgment, the companion of the Prophet Muhammad ﷺ, Ali bin Abi Talib radi allahu `anhu (may God be pleased with him) said, “By Allah! If I am made to spend from dawn to dusk on thorns; and if my hands and feet were chained, and I were to be dragged through the streets and markets, it is better than to present myself to the court of Allah, if I have committed an oppression against any one of his creatures or if I have usurped the rights of another.” ((Nahjul-Balaghah))

In another narration, the Prophet Muhammad ﷺ  is quoted to have said, “Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.” ((Sahih Bukhari))

It is far better for those who have wronged others to make amends with them in this world than to wait until the next. The punishment of those who oppress others is such that their good deeds will be taken from them, or the sins of the oppressed will be placed upon them.

In another place in the Qur’an, we see, “The cause is only against the ones who wrong the people and tyrannize upon the earth without right. Those will have a painful punishment,” (Qur’an 42:42).

Islam confers no privileges for Muslims who oppress others, nor does Islam confer on them the status of the “chosen people” and excuse their actions. There are people of Muslim origin who are guilty of heinous actions, and there are Muslim rulers who are tyrants, but neither represents the Islamic spirit of justice.

There is a double-standard in the media by which the media is quick to label these individuals as “model” Muslims representing Islam, while it hesitates to label other oppressors of, for example, Christian origin as “model” Christians representing Christianity.

Further, due to the U.S. engagement in Muslim lands such as Iraq and Afghanistan, Muslims receive disproportionate coverage and scrutiny in the news, the likes of which is not afforded to other groups involved in violence.

This is not to say that the actions of these Muslims are to be excused, but to claim that only Muslims engage in these acts is preposterous. The level of hysteria that is raised on some news and talk shows does not reach the same fevered pitch when discussing the recent events of the Congo as it does with minor Muslim-related incidents.

Nevertheless, there can be no excuse for the oppression and injustices committed by anyone. The perpetrators of all wanton acts of violence, like those of the Congo, like those of Sept. 11, will face their Lord one day and receive their just due.

By Hafeeza Kelli Yasmin

‘Remember the day you begged me on your knees to not let you go back to your home, but all I could see was the fear in your eyes. You, my friend were bloody, bruised and beaten by him who sent you to work so you would put food on his table. All he did was take pure advantage, he would have killed you. You were on your knees because you could not stand, yet you still came to work, working, but I could see right through you’

In this world, when we are focusing on the things that we love to do, it is easy to forget the world around you, but once you take a step back into reality the signs are all there.

Domestic violence is an issue within Islam which is intolerable; it is a sign of oppression, and Allah ‘azza wajal condemns oppression.

“…And Allah does not like the Thalimeen.” (oppressors, polytheists and wrong doers) (Qur’an, 3:57).

Levelling with injustice, justice also exists in this world and in the hereafter. Many of us know when one part of the ummah suffers, another part of the ummah does not sleep knowing another is suffering, and so they come together as one ummah against the injustice. The Prophet of Allah ﷺ (Allah’s peace and blessings be upon him) told us that this ummah is like one body, and when one part of the body is in pain, the other parts of the body also feels the pain.

What is Nour?

The name Nour in Arabic means angelic light, and thus a name that reflects peace, tranquillity and hope. It is a metaphor for the light at the end of the tunnel, to bring back hope in those who have fallen victims of the devastating sin of domestic violence. Nour launched its website in 2010 and has now earned the title of a non-profit charity.

Alhamdulillah, in 2009, two friends were discussing issues surrounding domestic violence that caused distress in the Muslim community. Yet, despite the number of charities out there campaigning against domestic violence, there was not a single charity aimed at Muslims who could be victims. From this discussion to the present day these two sisters are now the co-founders of NOUR and have taken that discussion into practise by helping the Muslim community who suffer from domestic violence.

‘We could have been angry or futilely reactive towards this frustration, but instead we decided to be pro-active’. -Mahfuja Ahmed CEO and Co-Founder of NOUR.

How is NOUR different?

What makes Nour stand out from all the rest is that they are able to recognise the Islamic faith and the sensitivity that comes with domestic violence. Unfortunately, many Muslims ignorantly adopt the false impression that Islam permits the act of domestic violence[1].

What are our goals?

Nour’s long term goals are to work towards strengthening the Muslim community, empowering Muslim women and men, and making sure that marriages are founded in solid union, not ones open to create oppression. With these aims, stronger family structures can thrive together in the community. And a nurturing environment is created for our children to grow in.

The Islamic Adviser of Nour, Imam Abdullah Hassan said,

‘This is a very sensitive issue in the Muslim community. Many women who fall prey to this vile behaviour do not come forward due to fear and also the insufficient knowledge on their part about where they may receive help. One of the ways they may contact the relevant people is by calling or e-mailing various projects and charities like NOUR and they will be dealt with with the utmost anonymity. Then an Islamic advisor may give general advice and specific instructions on how best to deal with their situation via written e-mail or if need be via telephone conversation if the victim so desires’.

How Nour can help you?

Nour provides Islamic, Health and Legal advice by those qualified. Anyone can contact the Muslim Community Helpine which is open Monday to Friday between the hours of 10am to 1pm and the caller will be treated with absolute confidentiality. If anyone has general queries online, they may e-mail Nour at: info@nour–dv.org.uk. The online service offers an Advisers Contact Form; here, anyone can explain their unique situation and receive a quick and effective response.

For more information such as what Islam has to say about the misconception of beating, and Nour’s recent events and updates, log onto the Nour website: www.nour–dv.org.uk.

For women who have a story for every scar, bruise, and broken bone, there is Nour –Domestic Violence, to provide strength, support, and solace. We do not forget that if it were not the will of Al-Asim The Protector, none of the work Nour has done would have been possible. Truly in Allah ‘azza wajal we place our trust.

“whereas physically beating another person is completely forbidden in Shari`ah.”- (Qur’an, 4:34)