A speech by Shaykh Muhammad 'Ayd Abasi on the causes of the Muslims' decline, and how to overcome this bitter reality?

Eid Abbasi : ... and I bear witness that there is no deity but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger.
Before the prayer, I will proceed to the fruit I hope we will all arrive at, and we are in agreement—Allah willing—that any Islamic endeavor, if we want it to bear fruit and achieve the expected result of victory, the restoration of Islam's glory, and the return of Islamic honor, must be built on a sound foundation. We must avoid the causes of corruption, weakness, and deviation that led the past, radiant Islamic state to the depths of decline. This is done by returning to the reality of Islam in understanding, as our teacher (may Allah preserve him) said, and then in application. Many people think that these Muslim masses, these various groups, and those who fill the mosques by the thousands are all Muslims, and that they only need to cooperate. This statement indicates superficiality, naivety, and a lack of depth in thinking.
Every renaissance must be preceded by correct thought, or thought that clarifies what the goal is, what the means are, what the method is, and what the methodology the community must follow is. Thought is the first thing on the path to renaissance. This is the law of Allah in His creation regarding divine religions or successive divine laws, and also regarding earthly laws. For example, we know from what intellectuals understand and study in schools that the French Revolution, which overthrew the monarchy and established modern France, and which they claim brought something new like brotherhood and equality—what was its beginning? Did a ruler simply come and reform what he could? No, they themselves say it began with a revolution of thought. Their French thinkers, such as Jean-Jacques Rousseau, Montesquieu, and Voltaire, spread ideas, spread civilization, and spread these humanitarian views of brotherhood, waging war against feudalism and monarchy, modeling themselves on the ideal society in their opinion, based on equality and brotherhood, and so on. These ideas interacted with the people, intellectuals adopted them, the general public adopted them, they became public opinion, and then they led to change. This is regarding those disbelievers; what about us Muslims, whom Allah (Mighty and Majestic) has blessed with the Shari'ah of Muhammad (peace and blessings be upon him), which was the final of the Shari'ahs and which established the community that was the best community produced for mankind? They, with their ideas and inferences, reached that point. Every thinker, every person who studies civilization and the path to renaissance, reaches this conclusion: before a political, military, or economic renaissance can occur, a revolution of thought must precede it. A movement of thought must precede it, ideas around which people gather and which create a unity of thought among them.

The Shaykh : ... .

Eid Abbasi : There are things I see as a major cause of the Muslims' decline: their ideas, views, and conceptions are confused, scattered, varied, and contradictory. We complain of this in society, in schools, and among people. This situation is a just consequence and a natural fruit of the intellectual, cultural, and scientific conditions. In school, for example, Muslim students all enter school from the age of six until they graduate from primary, preparatory, secondary, and university levels. Undoubtedly, their conceptions of life are built on the ideas they receive, whether in schools, in homes, or through various cultural media such as radio, television, newspapers, and books.
Let us look at what people receive from these influences and these various cultural media. These media are what shape these people. Let us look at their conditions. For example, in the school, if you take the educational apparatus, you have the Muslim teacher, the communist teacher, the nationalist teacher, the teacher with capitalist ideas, and the teacher with such-and-such ideas. These enter the classroom. One student hears from one teacher things that bring him closer to that methodology, another teacher calls them to something contradictory, a third calls them to a third thing, a fourth and a fifth. And if we take the Islamic circle itself, we find one calling them to an Islam he sees as the ultimate hope and the greatest form of Islam being the following of such-and-such a Shaykh, whom we, who claim to be callers to Islam, know and believe to be deviant, misguided, an open sinner, and an agent, and so on. Another man calls or explains to them and calls them to an Islam that represents a thought we also see as misguidance and deviation. These young people receive these different, contradictory ideas.
Also, in books, in offices, and in society, you see books of misguidance and books of faith. In the Islamic circle as well, you see one correcting another's understanding of Islam, calling it deviation and disbelief, while another portrays it in the opposite way, a third is in between, a fourth, a fifth, and so on. Likewise, newspapers and radio sometimes bring Islamic and faith-related occasions, and other times they bring other revolutions.
All the cultural media that educate these generations and this society are contradictory, varied, and different. How can success and progress be expected as long as our conditions are like this? Of course, when we exclude non-Islamic ideas, we have taken a step. We say: any thought outside of Islam, we do not accept. But this does not solve the problem, because among Islamic ideas and Islamic understandings, there is disagreement similar to that between them and non-Islamic ideas. We all know that some Muslims look at others as disbelievers. Many believe, for example, that the Salafis are misguided and disbelievers who do not love the Messenger, and that they hate sending blessings upon the Prophet (peace and blessings be upon him), and so on.
First, when we call for the reform of these conditions, we must call for their reform from their roots, and we must seek out the true causes of deviation. . This victory, which is from Allah (Mighty and Majestic), cannot be granted by Him except to those about whom He knows that they are sincere in seeking the truth, that they are holding fast to the path that Allah (the Exalted) has made clear to them in His Book, and that the Messenger of Allah (peace and blessings be upon him) has made clear to them in his Sunnah, and that they are applying it, and that they are striving to discipline themselves to apply it and act upon it, and then they call people to it. If Allah (Mighty and Majestic) knows this from us, He is the One who will grant us victory through means and causes that we may not know. I believe that if we follow the correct methodology, it is not far-fetched that Allah (Mighty and Majestic) will create enmity between our enemies and those who oppress us, and between those who humiliate us from among the disbelievers and the enemies of Islam, both inside and outside, just as Allah (Mighty and Majestic) created that in the early period of Islam when Muhammad (peace and blessings be upon him) and his Companions were holding fast to the strong rope of Allah. Look at the Battle of the Trench, for example: the Muslims were weak and few in number, while the disbelievers gathered their forces. The tribes and clans, Quraysh, and the Jews came from within and without, and as He (Mighty and Majestic) said: . So what was the result? Because they were believers in true faith and holding fast to the rope of Allah in true holding fast, the power of Allah intervened directly. Allah sent winds that shook the tents of the polytheists, extinguished their cooking pots, and terrified and frightened them, so they began to gather their baggage and belongings and sought to leave, wanting to save their skins.
The issue is not about the number of people or the quality of equipment, but rather about holding fast to what Allah (Mighty and Majestic) has commanded. Some may think that this path is long, but it is the only path that establishes righteous governance and the correct situation that will last for centuries and centuries. However, if, for example, those who do not agree with us on this methodology succeed—if we assume they succeed in establishing an entity for Islam—I am confident that it will not last long, even if we assume it succeeds and is established, because what is not on a solid foundation will quickly weaken and quickly perish. This is the example of the Battle of the Trench when the power of Allah intervened and scattered the armies of the enemies and weakened them, and Allah (Mighty and Majestic) came to them from where they did not expect; all of that because Allah (Mighty and Majestic) knew their sincerity, and He knew that they had exhausted their efforts: first, they held fast to the truth that Allah made clear to them, and then they exhausted their efforts in preparation and acting in a way that pleases Allah (Mighty and Majestic).
Another example: the professor (may Allah preserve him) mentioned an example regarding the Muslims in the Battle of Hunayn, and there is another example in the situation of the Muslims in the Battle of Uhud. In the Battle of Uhud, we all know that the battle began with a crushing victory for the Muslims, and the disbelievers turned their backs and fled. As is well known, part of the story is that the Prophet (peace and blessings be upon him) ordered some of the Muslims to stay on the mountain, and they were the archers, and he ordered them not to leave their place even if they saw the enemies snatching at them from every side, or if something happened. When the Muslims had won and those below began to gather the spoils of war and pursue the enemies, who had turned their backs and fled, what happened was that these Muslims on the mountain were overcome by a trait inherent in the ordinary human being: greed for this world. Their brothers were gathering spoils and money, so their eagerness took over. And quick fatwas came to them, driven by reality and desire more than by correct scholarly ijtihad and sincerity. They said: The Messenger (may Allah’s prayers and peace be upon him) instructed us to stay until victory is achieved, and victory has been achieved; so there is no problem, there is no need to stay here. Their brothers admonished them and reminded them of the saying of the Messenger (peace and blessings be upon him), saying: Do you not remember that he said such and such, and if you saw us? They interpreted it, meaning they responded to their own selves and their eagerness, and they descended.

Another questioner : And they disobeyed the command of the Messenger.

Eid Abbasi : They disobeyed the command of the Messenger (peace and blessings be upon him). So what was the result? Disobeying a single command, which had a doubt in it, caused the defeat of the Muslims in that battle, along with the Muslims who had not fallen short, had not disobeyed, and had not contradicted. It caused the Messenger (peace and blessings be upon him) himself to be wounded, to fall, and for it to be spread that he had been killed, and he suffered severe injuries. All of that was the result of disobeying a single command from the commands of Allah (Mighty and Majestic). So how can we expect victory and await triumph while we disobey the command of Allah (Mighty and Majestic) in thousands and thousands of matters? First, Allah (Mighty and Majestic) commands us to gain knowledge of the religion, as He (Mighty and Majestic) says: . Then we do not care about that matter at all; we say: It is enough for us that we believe in the general principles of Islam and the word La ilaha illa Allah, and that people gather around it.
Or so, when the Messenger (may Allah’s prayers and peace be upon him) says: . The implication of this statement is that the one who does not make him knowledgeable in the religion does not intend good for him, but rather intends evil for him. So when some of our brothers remind us to turn to the study of the religion, to learn and know the reality of Islam, we do not care about this, and we consider it one of the minor matters, and these are simple things!! As appeared from the professor’s discussion, and he clarified more than once, we do not want, of course, as some imagine, for every Muslim to be an imam, a mujtahid, a faqih, and a scholar. We know better than others that this is not possible, and Allah (Mighty and Majestic) has created people with varying intellects and different aptitudes, so this is not possible and Allah (Mighty and Majestic) has not demanded it. But the thing that is possible, which is within our capability and is a right, is that the one who has the aptitude for knowledge and understanding should turn to seeking knowledge, and to knowing the true Islam, gaining knowledge of the Book of Allah, the Sunnah of the Messenger of Allah (peace and blessings be upon him), and gaining knowledge of the religion. This is possible for a group, however small, provided that they are sufficient. This group can turn to this, and the others should be followers on guidance, followers on clear proof, followers on light, as were the Companions of the Prophet (peace and blessings be upon him). When a matter or issue arose for them, they would seek a ruling from Allah (Mighty and Majestic) regarding it, and they were not satisfied with taking any fatwa or the lowest path and accepting it. This is a close and easy call if the wills are sincere and the intentions are sincere. So why do we reject it and distance ourselves from it?
Before any action, there must be prior knowledge of it. That is, if a person wants to do a work, he must plan; he must clarify what he intends; what is his purpose in this? Does this path lead to this purpose or not? Clarifying the purpose, clarifying the goal, and clarifying the method is something self-evident. Generalities are not sufficient for this; it is necessary to put the dots on the letters, it is necessary to be detailed, it is necessary that these matters be investigated with a pure scientific investigation. And as we have all heard, Muslims differ in this, in these foundations, in this methodology, in how we understand the Qur'an; they differ in it. One says by revelation, which rejects all scientific means; revelation is like this: my heart told me about my Lord. How can this agree with the person who does not believe in this at all, and sees that if someone speaks by revelation, it is from the suggestion of Satan and not from the suggestion of the Most Merciful?
The important point and the summary is this: Before any Islamic action, one must have correct knowledge based on that divine methodology that our Lord (Mighty and Majestic) taught us in His Noble Book, and that our Messenger (peace and blessings be upon him) clarified for us in his noble hadiths, some of which we have heard, such as his saying (peace and blessings be upon him): , and such as His saying (Mighty and Majestic): , and such as his saying (peace and blessings be upon him): .
After this knowledge, and after this purification of what has settled upon the Muslims in the form of cultures and ideas during the ages that followed, then comes the action, then the application, and then comes the creation of the Muslim generation that has a unified thought. This unified thought creates a unified consciousness. We are complaining now of mutual hatred, repulsion, and quarreling. This actually has causes; it is not without reason, nor is it without cause. So when we find repulsion, hostility, and hatred, it must be due to one of two causes.
Okay, excuse me.

The Shaykh: I ask you to pay attention to your expression that after knowledge comes action; this principle is not scientifically correct!

Eid Abbasi : Yes, correct.

The Shaykh : ... .

Eid Abbasi: Yes, indeed, with knowledge comes action. May Allah reward you with good. So I say, when...

The Shaykh: Repeat, repeat the sentence.

Eid Abbasi: No, continue. Yes, indeed, now I remember. I say: There is, yes, when we see hostility, hatred, and disagreement, and emotions are at odds among the callers to Islam, this must have causes and is not a coincidence. These causes are of two types. One type is due to a difference in ideas; this one sees the path from here, and that one sees the path from there. So he believes that the other’s work is futile, without benefit, and lost. He may believe that he is destroying, not that his path is correct. So this is a cause that must be addressed and confronted with reality and with knowledge; by looking at this one who says, “My methodology is correct,” and that one who says, “My methodology is correct.” The matter is not solved by ignoring both matters, saying, “Understand, agree, such and such, pleasantries,” calling them to unity. No love can be established, and no affection can be established, unless agreement is reached on one of the methodologies. So the sincere ones must study these ideas, this methodology; what are its evidences? What are its foundations? If it is correct, they all agree on it. And if it is the other methodology, they agree on it. This is a cause, and it is a fundamental cause, and we must care about it and give it great attention.
The second cause is that the disagreement is created by souls, created by desires, created by positions, and the love of leadership. There is no way to escape from these except through Islamic education and the mindfulness of Allah (Mighty and Majestic), and that the sincere ones are the ones who, meaning, lead the battle and lead the ranks, and set aside those who have motives and desires.
So there are two causes that create disagreement. The first cause is the intellectual disagreement. This has no cure except by researching the differing ideas with a scientific, abstract, objective research, with all honesty and all fairness, a calm research, not an emotional one. For example, committees are formed to research it. We differ on such and such, we record the points of disagreement, and these are researched scientifically with evidence according to the methodology of the Book, the Sunnah, and the righteous Salaf. Then agreement is reached on what is reached as a result of the research, continuation, and discussion. Of course, this must be done calmly, within the framework of brotherhood and good opinion, not that everyone has a bad opinion of the other, thinking that he has this idea to destroy Islam, this and that. Rather, he has a good opinion of the other and believes that his brother may also be right. The truth is not monopolized by one person; it can be with someone else.
As for the second cause, we must be frank. If we find that desires are the ones who...

Another questioner: If one believes the possibility that his differing brother... that he is the one who is right and the one who is wrong; this means he has become in doubt about the truth he believes. So how do we combine or unify between a truth he believes is truth, and a truth he doubts?

Eid Abbasi: These matters in which they differ, if some of them have texts that are established and certain about them, of course, they must trust that they are the truth. But they call the other to research them, be gentle with him, and present to him what they have. And it is, meaning, from the category of improving opinion and taking steps; meaning, he says: If you have the truth, we will follow it. Meaning, as I think in one of the noble verses: . I intended something like this, meaning, when we address them, “My brother, if the truth is with you, we are the first to relinquish what we call for and walk with you.” So it is from the category of, meaning, the condition. Each one conditions: “My brother, if the truth is with you, by Allah, we will not lag behind it.” And if it is with the other party, and so on.
But there is no doubt that the one who relies on definitive and established evidence like mountains; this means he believes in it with conviction. But the belief that is fanaticism, which resulted from fanaticism and without evidence, this is what we must stay away from.
The important thing is that these are steps, and we share with all our brothers that the dangers threatening Islam are overwhelming and serious. But if we knew another way, we would call to it and walk in it. But there is nothing except that we be frank and that we clarify the correct way; this is the cure, and there is no other cure.

Another questioner: We have agreed now.

Eid Abbasi: Yes.

Another questioner: That our reality is not the reality of Muslims; because we do not have in the might of the Muslims... the might of the Muslims that Allah chose for the Muslims. It was agreed that we are deviating, and we also agreed that the end of this Ummah will not be rectified except by what rectified its beginning. But this call to return to what the righteous Salaf were upon has become strange.

The Shaykh: Correct.

Another questioner: Yes, and it is not easy. And the opposition, as you heard, exists everywhere. What has Allah prepared for those who work and are patient?

Eid Abbasi: There is no doubt these are verses of the Book that gave glad tidings of this when Allah (Mighty and Majestic) said: “and He will forgive you your sins” .

The Shaykh : .

Eid Abbasi: , so when the believers walk on the path of their Lord (Mighty and Majestic) and follow the Sunnah of their Prophet (peace and blessings be upon him) and make him their example, their role model, and their good pattern; then victory will come to them without doubt.

Another questioner: But that they say: strangers.

Eid Abbasi: Yes, this is the strangeness.

Another questioner: This strangeness is it.