]Imam A. Rashied Omar on Darfur
23 July 2004

“Based on numerous eyewitness accounts, Amnesty International reports that "men have been killed inside mosques, women raped in front of their husbands and old women killed when their homes have been set alight - all acts designed to humiliate and destroy the fabric of community life, over and beyond the individual atrocity".

The Islamic Center of Southern California in a press release claims that during the course of the violence and destruction in Darfur over forty mosques have been destroyed and countless Qurans desecrated. I have been able to independently verify this claim in a personal interview with a member of our masjid congregation who is from Darfur. He told me that the central masjid in the historic village of Tina, where his grandfather had been the Imam for over 30 years, has completely vanished from the earth along with the village and all of its inhabitants. This was the result of one of the bombing campaigns executed by the Sudanese air force.

It is crystal clear now that the situation in Darfur, Sudan has reached horrific proportions and Muslims can no longer deny or turn a blind eye to this ongoing human suffering.
In this khutbha/sermon I would like to share some guidelines as to how we should be responding to the current crisis in Darfur, Sudan.”

“How then can we operationalize these guiding Islamic principles? Using the Islamic principles outlined above as their beacon, I would like to propose four strategies that may be useful in helping Muslims respond to the current crisis in the Darfur. First, as Muslims and members of the larger human family, we should add our voices to the calls on the Sudanese Government to establish an immediate cessation of hostilities by; (a) disarming and disbanding the Janjawid militia operating in Darfur; (b) ensuring full access for humanitarian efforts to assist and repatriate the displaced people of Darfur and (c) ensuring full access for international human rights monitors…

Second, we should raise funds to support the Darfur relief efforts. This is a critical juncture in which Muslims should arise to their Islamic responsibility and fulfill the third and most neglected pillar of Islam by discharging their zakat/charities generously…

Third, in light of the recent claim by Human Rights Watch that it has obtained official Sudanese government documents that "illustrate the involvement, at the highest levels, of the state bureaucracy in the recruitment and arming of militia and the authorization of their activities that have resulted in crimes against humanity and war crimes", we should call for the United Nations to establish a high-level Darfur investigative tribunal to look into these allegations… Last but not least, while it would be simplistic to attribute the carnage in Darfur purely to motives of racism as has been implied in much of the media reporting of Arabs against Africans, we need to acknowledge that Northern Sudanese, who ironically themselves have African roots often display paternalistic attitudes towards their fellow compatriots residing in the Southern and Western Sudan. … We need to purify and heal our souls and rid our communities from the scourge of racism through a vigorous education campaign. But the first stage of purification of our souls (tazkiyat-un-nafs) and reform of our community/islah alummah is acknowledgement.”
http://www.wcc-coe.org/wcc/what/interreligious/cd43-05.html

Islamic Social Justice - The Holy Prophet (pbuh) as a Mercy for the Peoples: Conferred Social Respectability on the Poor
Excerpts from the Friday Sermon by the Late Ameer Hazrat Maulana Sadr-ud-Din Sahib
Full Text can be found at www.aaiil.org.

Hazrat Maulana recited the following verses: (18:27-28).
"And recite what has been revealed to thee of the Book of thy Lord. There is none who can change His words, and thou will find no refuge beside Him. And keep thyself attached to those who call on their Lord morning and evening seeking His pleasure; and let not thy eyes pass beyond them, seeking the adornment of the life of world; and obey not him whose heart We have made heedless of Our remembrance and who follows his evil inclinations, and his case exceeds all bounds." (The Holy Quran; 18:27-28).

Guidance for Mankind:

Hazrat Maulana said:
These Quranic verses draw a pointed attention to the divine guidance for the whole humanity and not for the Muslims only. The guidance referred to therein encompasses all races and all nations. It is for the low and the high, for the "Have-nots" and for the "Have gots", for men and for women and for the slaves and for the masters. In short, the guidance is universal. It aims at creating cosmos out of chaos.

***

The Holy Prophet's Close Relationship with the Poor:

The Holy Quran says:
"And keep thyself attached to those who call on their Lord, morning and evening, seek His pleasure." (18:2)

It refers to the poor who kept constant company with the Holy Prophet. The command came because the Arab aristocrats resented the Holy Prophet's loving relations with the poor. They wanted that the poor must first be ousted if the Holy prophet desired to impart Islamic teaching to the tribal chiefs who thought it below their dignity to sit along with the poor and the slaves. They regarded the slaves and the poor people as the scum of the earth. Hence they gave wide berth to them. Overcome with the feelings of contempt they refrained from coming and sitting in the Holy Prophet's company. As a counter to this aristocratic resentment, God says:

"And drive not away those who call upon their Lord morning and evening, seeking His countenance" (6:53).

The poor are preferred by God because they seek His pleasure Hence they are not to be cast away to draw near the aristocrats who felt a sort of contamination in the company of the poor. Here is a clear and indubitable instance of the privilege granted to the poor. Humanly speaking, there appeared to be an advantage in bringing the tribal chiefs closer, because they could prove a source of strength. But as their close association could be achieved only by black balling the poor, the Holy Prophet was commanded to prize the loyal and sincere contacts of the God-fearing poor people and discard the proud aristocrats. Allah warned the Holy Prophet against cold shouldering the poor people. That the Holy Prophet himself should be commanded to guard against the tactics of the aristocrats and that he should be strictly cautioned against parting company with the poor, shows the regard for the poor which God wanted to infuse in the mind of the Holy Prophet himself. It is the teaching of the Almighty Sustainer of the worlds. In sharing the divine sustenance, the rich and the poor are equal participants.

The Holy Prophet's Love of the Poor:

It is reported by the Companions: "The Holy Prophet used to sit so close to us that his knees touched our knees." The Holy Prophet used to say to the poor: "I am bound with you in life and in death."

This is the Glorious Revolution which the Holy Prophet created in human society. In contrast with this transformation, Socialism and Communism are the merest moonshine. Islam broke the back of the stiff-necked and stiff-lipped Arab chieftains and created such an impressive scene of human equality, that Hazrat Bilal, Hazrat Salam and Hazrat Salman Farsi used to say with pride that the relevant verse was revealed for their sake. The Holy Prophet gave Hazrat Zainab (God be pleased with her) in marriage to a slave Zaid. Zaid and Usama were appointed military commanders under whom many chiefs served as soldiers. The Holy Prophet (peace and blessings of God be upon him) eclipsed all forever by granting respectable status to the poor. Those who had slaves in their family were commanded thus: "None of you should call them: "My slave" and "My handmaid." Similarly, he advised the slaves not to call their masters "My Master and "My Lord." The Holy Prophet (peace and blessings of Allah be upon him) exhorted all human beings that they all were the slaves of Allah Who was their Lord. If we compare with it the achievements of Socialism, the Socialist Revolution pales into insignificance because its aims are earth-bound, hence very limited.

Share of the Poor in the Public Exchequer:

The Holy Prophet (peace and blessings of Allah be upon him) not only elevated the status of the poor in the society, but also defined their share in the Public Exchequer.

The Holy Quran says:
"The alms are only for the poor and the needy, and for those employed to administer it, and for those whose hearts are to be reconciled, and for the freeing of slaves, and for those in debt, and for the cause of Allah, and for the wayfarer an ordinance from Allah. And Allah is All-knowing Wise." (9:60)

The commandment given in this verse forms a basis for the Islamic Social Justice. All categories of the poor and needy people are defined and their right to economic assistance and subsistence is defined. It is made incumbent on the Islamic State to provide for them all out of the Public Exchequer. The poor are not surrendered to the small mercies of the wealthy classes.

Human Beings Constitute the Family of God:

The Holy Quran says that the human beings should bear in mind that Allah is the Sustainer of the worlds. He has made adequate provisions for the economic sustenance of all His creatures. Side by side with this, He has made ample provision for their spiritual upbringing also. All nations and races constitute His family. In this connection, God says: "O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes." (49:14).

After creation, some tribes went to the East and settled there, others went to the West and made their abode there. Even these physical distances do not negative the basic fact of being originally one, because their Creator is the Lord of the East and the West. If on account of the changing climates, colours of the skin have changed, that also does not tamper with fact that all human beings have a common origin. Hence, their oneness as the creatures of God is immutable. They are the offsprings of Adam and Adam was created out of clay. Thus the differences of race, language and nationality cannot divide human race into water-tight compartments. Likewise, the differences of possessions and property should not raise Iron Curtains between the rich and the poor. The mainspring of respectability lies in virtue and piety.

The Holy Quran says: "The most honourable among you is one who is most God-fearing." It is this principle which illumines the whole Islamic social set-up and brings into being real fraternity and genuine equality. There can be no lasting equality without a dynamic belief in the primacy of piety and virtue.

International Justice:

It is this stress on piety and God fearingness which leads to the establishment of international justice in the real sense of world. In the light of the basic principle of the oneness of human race, the Holy Quran says:

"Let not a people's enmity incite you to act otherwise than with justice that is nearer to righteousness" (5:91).

Here also virtue comes into meaningful play, because it is the fear of God alone which debars a man or a nation from encroachment and aggression. Thus, belief in the original oneness of mankind and strict adherence to piety and virtue can guarantee the maintenance of peace and cordiality between the Muslims and the non-Muslims. During the Holy Prophet's time, there was not the slightest deviation from the twin principles of common origin and the primacy of piety. It was the miracle of the sacred personality of the Holy Prophet who was fittingly called Mercy for all Peoples by God Himself.

Claims of the Poor on the Rich:

The Holy Quran lays down:
"It is obligatory on the wealthy people to share their wealth with the poor because it is the poor people who as workers produce wealth. In a way, the rich people are dependent on the poor people. A wealthy man needs a cook. He needs a driver, a watchman. He cannot do without the services of these servants This is why it is said: "Bear in mind that the poor people help their wealthy bosses by rendering the required services." They are the real producers of wealth. Hence, the wealthy people owe a debt of gratitude to them. This is why the needy and the destitute have a right to claim a share in the riches of their employers.

***

International Equality:

In his sermon on the occasion of the Last Hajj, the Holy Prophet said:
"Indeed your Sustainer is One. Your progenitor is one." Hence no Arab has any superiority over non-Arab nor has the non-Arab any superiority over the Arab. It is virtue and piety which elevate one's status. This highlights the fact that Islam does not recognise nationalism in the political sense. This is why the Holy Prophet (peace and blessings of God be upon him) did not claim any ascendancy for the Arab people. If he discountenanced Arabism, he also condemned any alien nationalism, because it is racial pride or national arrogance which fan the fires of international conflicts.

***

The Sons of Adam are Honourable:

The Holy Quran proclaims:

"We have conferred honour on the sons of Adam." The teaching is universal. Every human being, be he a Hindu or a Christian or one belonging to a low caste is worthy of due regard. The criterion is:

"The best of the people is one who is most useful."

The Holy Prophet also said:

"The most honoured in the eyes of God is one who is most God-fearing."

It is in the light of these comprehensive and all-encompassing codes which Islam gave to mankind that God said: "I have perfected your religion for you." This categorical Divine imperative leaves no room for any other teaching. As a matter of fact, after owning allegiance to Islam, humanity does not stand in need of any other code. This is why the Holy Prophet is called: "The Last of the Prophets." This perfection is best depicted thus: "In the Holy Prophet's pious person every prophetic excellence reached its perfection. Undoubtedly, prophethood came to an end."