A brief biography:
Abu Usamah was born in New Jersey, USA. He embraced Islam in 1986 and went onto to study in the Islamic University of Madina for eight years where he graduated from the College of Da'wah and Usool-ad-Din. He was also very fortunate to have spent two summers in intensive study under Shaikh Ibn Baaz and Shaikh Ibn Uthaymin in Riyadh and Qaseem respectively. He also presented a television program for Huda Satellite TV titled: Islam 101 as well as a program entitled THE SUNNAH THE BETTER for Islam Channel, UK.He has travelled extensively throughout the world with a focus on giving Dawah in West Africa and trying to spread the authentic Sunnah in that part of the world.He is currently the Imam of the biggest Masjid in B'ham Uk called Green Lane Masjid which is a Masjid that is known for understanding and practicing Islam based upon the understanding of the Salif Saalih (righteous predecessors).
The Interview:
The interview was conducted in the spirit of clarifying the Islamic view points on the role of religious scholars in a secular democracy. The standoffs which just ended between the members of the Supreme Islamic Council and the young fire brand Sheik Bakawsu Fofana expose to us the importance of religious leaders in even so-called secular countries.
Dictatorship and tyranny is the worst forms of governance all across human civilisation. The world has seen a fair bit of mad men who kill, mayhem and destabilise just because they want to remain in power and control at all cost.
The validation exercise the secular tyrants embarked on spares no one, not even the Kaftan wearing long bearded Imams. Their roles in Muslim and Christian societies means that, dictators sharp eyes get locked on them for their selfish power crabbing adventures. To this end, the SIC (Supreme Islamic Council) leaders fulfilled that coveted role of deifying the petty smocked faced 45 year old Gambian mafia President, Alh. Yahya AJJ Jammeh (Sheik Professor, Dr).
Yahya Jammeh’s hijacking of Muslim leaders connotes a multiple of ramifications. The subtle anti-Muslim sentiments get tongue loose in places where Muslims and Islam is catalogue and chastise for propaganda reasons. The debate gets so ugly, the derogatory tags level at certain Muslims leaders go below the belt (Abdoulie Fatty and Muhammed L Touray). This brings in writers whose Identity we don’t know, however, the secular sword they wield is unmistakeably visible all over their notes.
To bring back sanity to the debate, I went to the Green Lane Masjid, to speak to a man who understand the ways of secular societies and obviously Muslim ones. The question will appear as:
Suntou and Abu Usama.
I encourage Gambian Muslims and interested parties to follow the discussion. No one is perfect, and seeking clarification opens the doors to tolerance, mutual love and understanding.
Suntou:
Asalaam Mualaikum Sheik Usama, thank you for accepting my offer for an interview at a very short notice. I am an ordinary Gambian who occasionally expresses an opinion over matters relating to our country. Your truthfulness, in-depth scholarly knowledge, clarity in speaking (English and Arabic) is well known in the Islamic circles. Therefore, to choose you among the many scholars in England wasn’t too difficult.
Imam Abu Usama:
I am humbled by the choice. I am still a student of Knowledge. I will do my best to answer the questions to the best of my ability. Allah knows best.
Suntou:
In the secular democrat climates that Muslim scholars find themselves, how should they deal with difficult political situations?
Imam Usama:
Every situation scholars find themselves, they require to figure out what is appropriate for the community they are serving. Scholars have a role in the Muslim societies. If they are not there, wouldn’t the Islamic voice be drowned out? Islam is vital to the lives of the followers. However, secular democracy calls for judging the people by what Allah hasn’t decree or legislate and Muslims are happy now to comply with such demands.
Islamic scholars therefore have to know that, the leaders don’t have the authority to hide from the laws they are administering with (constitutional democracy). The Muslims leaders cannot by themselves change a dictatorship or oppressive regimes. They have to work with all stake holders (Judges, the media, civil society, teachers, doctors etc). This way, no single segment of the society will bear the brunt of the oppressor.
Suntou:
The president in our country controls the police, the army, the secret service, and also have other loose cannons terrorising the vulnerable at will. Is it the job of Imam, Scholars to speak up against such conditions, bearing in mind the Prophetic advise that, “Muslims shouldn’t revolt against their rulers”.?
Imam Usama:
Prophet Muhammad said that “the best Jihad is speaking the truth to an oppressive leader”. Heads of states or Presidents is there to serve the people. The Imams and scholars should critically weigh the pros and con of speaking out and the methods to be use. They shouldn’t unnecessarily place themselves in harm’s way. They should never compromise their social responsibility of serving Allah with the highest standard.
The President pledged to uphold the sacrosanct supreme law which is the constitution. In that piece of documents, he swore to protect the life and property of the citizens of that country, if he reverses that pledge and commence acting contrary to dictates of the constitution; the religious scholars should remind him of his contract with his electorates.
Publicly declaring the will to rule according to the constitution and then doing otherwise later run is wrong.
Suntou:
Should Islamic religious leader befriend secular politicians or lobby for them publicly?
Imam Usama:
The Prophet (PBUH) said, “Anyone who frequents the doors of the worldly leaders will be tried”. This has deeper meanings. The President is obviously a secular leader, he will utilise everything to get the vote bank. Therefore if Imams or Islamic scholars will facilitate him win elections, he will use them like he uses other ordinary citizens. The advice is for Imams and Scholars to stay away from dictators or politicians in general. At the most they should not lobby for them at all. The President has the ability to compromise the Islamic leader, which will translate into pacifying him. Also close association with Politicians leads to a wish for material gain and excess love of the good life.
Abu Hanifa for instance refuses to serve the Caliph of his time, but Imam Malick accepted the role of Chief Cadi, but he was maltreated by the Caliph Al-Mansour. So the Imams in your case should look to past and make inform decisions. The imams should preach for the respect of human life and dignity.
Suntou:
Every five years, there is election to elect a new President. Should Imams or Muslim scholars’ campaign for the President bearing in Mind the nature of secular politics?
Imam Usama:
The wise option is to use Hikma (good wise judgement). The exchanges involve slander and untruth about opponents. Imams shouldn’t assist in such un-Islamic adventures. The Islamic scholars or leaders should stay away from the working of the political process in so far as public endorsement is concern; if not there legitimate religious opinion is neglected by those unsupportive of the President.
Suntou:
Revolting or more modern, coup de’tas is another means of over throwing dictators and tyrants whose manipulation and tampering of the democratic process makes them unshakeable. Is it Islamically acceptable to overthrow a sitting President?
Imam Usama:
Naturally revolts within Islamic states are discouraged because of what the aftermath entails. The nature of African politics is such that, incumbent politicians create an environment of discontent. Therefore revolt or forceful change of governments has become a staple norm.
However, if we look at the track records of coups, there are apparent evidences of bloodshed, ethnic strife, instability and infighting. The Islamic standpoints on revolts are allowed if the President or leader is engaging in open Kufr (disbelief) in which there is no doubt. The secular call here would be, so long as the people dislike his governance style, they have the mandate to remove him. Again Islam looks at the aftermath of the revolt, what will be the end result? Coups may do more harm than good.
Islam is against civil unrest. The fostering of public cohesion and peace and stability is the core principle the people most look up before embarking on violent change of government, because the incumbent will not necessarily give up peacefully. Through peaceful means, a government can be changed.
Suntou:
Islamic scholars are branded with all sorts of adjective and names, from Mad Mullahs to Fanatics by members of the media and civil society sometimes, how should they respond to this phenomenon?
Abu Usama:
Islamic scholars should respond to such comments with something that is better. They shouldn’t be angry or shocked by those remarks. Moreover, they should call on the leaders of the nations to be transparent and do justice to the people. In earlier generations, scholars were called with harsher names than the ones we are facing today. Some of the name tags are invented by non-Muslims to demean Islam which sadly uninformed Muslims repeat.
Suntou:
Is it acceptable for Islamic Councils to sanction ordinary preachers?
Abu Usama:
Each country has its ways of doing things. What is important is to avoid such eventuality in the first place. The Ulama should have an environment of open mutual exchanges. So it is not palatable to sanction anyone. However, if there are statements a preacher is making which is contrary to the teachings in Islam; peers can talk to the Preacher for proofs to back himself.
Suntou:
What is your opinion on lobbying to International organisations in remedying deadlock political problems?
Abu Usama:
There is no problem with that, so long as it will bring lasting peace and progress to a country. The international organisations are partners in fostering harmony, therefore they are useful sometimes.
Suntou:
Secular democracy allows us to write, speak and protest against dictators and their governments, Is this Islamically allowed?
Abu Usama:
Speaking and writing anything requires it to be facts and true. Islam forbids slander, backbiting and causing unrest. However, here we are looking at a President who uses a democratic means to get to power. The ancillary facilities of democracy are that such things are tolerated by the system. Democracy unless if it conforms to Islamic principles has many things that require fine tuning. But overall, the lesser of two evil is what we call for here. Dictatorship is worst than democracy any day.
Muslims have to deal with their reality; those who wish to align their country’s democracy to their faith should do so within the system and involve Islamic scholars in guiding them.
Suntou:
Is it allowed for a Muslim country scholars to say, “we will fast when Saudi Arabia Fast”?
Abu Usama:
Yes it is acceptable to say so because the Ulama (Scholars) in Saudi Arabia are serious about their religion. There is no doubt about the permissibility of such statement because the distant between Saudi Arabia and many African countries is less four hours. We are one Muslim community; therefore uniting in matters like that is a good thing.
However, local sighting of the moon is more preferable but we don’t unnecessarily split over minor matters. In modern times, the feelings a against Saudi Arabia in the secular community is high but we are not talking about the politics here.
Suntou
Now, coming to the minor aspects of the interview, these are things Gambian Muslims require scholarly answers to.
Is skin bleaching permissible?
Abu Usama:
No it is Haram or forbidden. It is changing the creation of God. An expressed demonstration that one is dissatisfied with how God created him/her. It is a major sin. It is a sign of low self esteem which is bad for a believer. No human race is better than the other.
Suntou:
The breading or Plaiting of artificial and synthetic hair is common among Gambian women, is it allowed?
Abu Usama:
No it is haram or forbidden as well. The Prophet Muhammad cursed those who practised it and the angels cursed anyone who added hair to his/her head which is not her own.
Suntou:
Poetry is something we Gambian like dabbling into, what is Islamic view on it?
Abu Usama:
It is allowed so long as it not immoral and indecent statements. Surah Ash-Shu’ara (chapter 26) in the Quran is name after ‘the poets’. Poetry shouldn’t be about lies.
Suntou:
Jazkalah Kaer, thank you very much for the time and wisdom you shared with me.
Abu Usama:
Waa Iyakum brother Suntou, you are welcome anytime.
Interviewers note:
It is imperative that, we who stand aside and criticise the few Imams or Islamic leaders that associated with Yahya’s government realise that, this people are compromised because of their neglecting to safe guard themselves against the trapping of dictators.
They all know without a doubt the dangers of confronting the regime, however, where they didn’t help themselves is their validation of the status quo and the architect of Gambia’s dictatorship.
If they can stay away from the regime, give their religious instructions with the fear of Allah, advise the President in a none confrontational manner, avoid over stepping their duties, no one will fault them them. The suppressive atmosphere made us all into scapegoat hunters, May God remedy this nightmare in the soonest way possible, in peace and stability. Amen. Thank you for reading.
Suntou@btinternet.com
Abu Usamah was born in New Jersey, USA. He embraced Islam in 1986 and went onto to study in the Islamic University of Madina for eight years where he graduated from the College of Da'wah and Usool-ad-Din. He was also very fortunate to have spent two summers in intensive study under Shaikh Ibn Baaz and Shaikh Ibn Uthaymin in Riyadh and Qaseem respectively. He also presented a television program for Huda Satellite TV titled: Islam 101 as well as a program entitled THE SUNNAH THE BETTER for Islam Channel, UK.He has travelled extensively throughout the world with a focus on giving Dawah in West Africa and trying to spread the authentic Sunnah in that part of the world.He is currently the Imam of the biggest Masjid in B'ham Uk called Green Lane Masjid which is a Masjid that is known for understanding and practicing Islam based upon the understanding of the Salif Saalih (righteous predecessors).
The Interview:
The interview was conducted in the spirit of clarifying the Islamic view points on the role of religious scholars in a secular democracy. The standoffs which just ended between the members of the Supreme Islamic Council and the young fire brand Sheik Bakawsu Fofana expose to us the importance of religious leaders in even so-called secular countries.
Dictatorship and tyranny is the worst forms of governance all across human civilisation. The world has seen a fair bit of mad men who kill, mayhem and destabilise just because they want to remain in power and control at all cost.
The validation exercise the secular tyrants embarked on spares no one, not even the Kaftan wearing long bearded Imams. Their roles in Muslim and Christian societies means that, dictators sharp eyes get locked on them for their selfish power crabbing adventures. To this end, the SIC (Supreme Islamic Council) leaders fulfilled that coveted role of deifying the petty smocked faced 45 year old Gambian mafia President, Alh. Yahya AJJ Jammeh (Sheik Professor, Dr).
Yahya Jammeh’s hijacking of Muslim leaders connotes a multiple of ramifications. The subtle anti-Muslim sentiments get tongue loose in places where Muslims and Islam is catalogue and chastise for propaganda reasons. The debate gets so ugly, the derogatory tags level at certain Muslims leaders go below the belt (Abdoulie Fatty and Muhammed L Touray). This brings in writers whose Identity we don’t know, however, the secular sword they wield is unmistakeably visible all over their notes.
To bring back sanity to the debate, I went to the Green Lane Masjid, to speak to a man who understand the ways of secular societies and obviously Muslim ones. The question will appear as:
Suntou and Abu Usama.
I encourage Gambian Muslims and interested parties to follow the discussion. No one is perfect, and seeking clarification opens the doors to tolerance, mutual love and understanding.
Suntou:
Asalaam Mualaikum Sheik Usama, thank you for accepting my offer for an interview at a very short notice. I am an ordinary Gambian who occasionally expresses an opinion over matters relating to our country. Your truthfulness, in-depth scholarly knowledge, clarity in speaking (English and Arabic) is well known in the Islamic circles. Therefore, to choose you among the many scholars in England wasn’t too difficult.
Imam Abu Usama:
I am humbled by the choice. I am still a student of Knowledge. I will do my best to answer the questions to the best of my ability. Allah knows best.
Suntou:
In the secular democrat climates that Muslim scholars find themselves, how should they deal with difficult political situations?
Imam Usama:
Every situation scholars find themselves, they require to figure out what is appropriate for the community they are serving. Scholars have a role in the Muslim societies. If they are not there, wouldn’t the Islamic voice be drowned out? Islam is vital to the lives of the followers. However, secular democracy calls for judging the people by what Allah hasn’t decree or legislate and Muslims are happy now to comply with such demands.
Islamic scholars therefore have to know that, the leaders don’t have the authority to hide from the laws they are administering with (constitutional democracy). The Muslims leaders cannot by themselves change a dictatorship or oppressive regimes. They have to work with all stake holders (Judges, the media, civil society, teachers, doctors etc). This way, no single segment of the society will bear the brunt of the oppressor.
Suntou:
The president in our country controls the police, the army, the secret service, and also have other loose cannons terrorising the vulnerable at will. Is it the job of Imam, Scholars to speak up against such conditions, bearing in mind the Prophetic advise that, “Muslims shouldn’t revolt against their rulers”.?
Imam Usama:
Prophet Muhammad said that “the best Jihad is speaking the truth to an oppressive leader”. Heads of states or Presidents is there to serve the people. The Imams and scholars should critically weigh the pros and con of speaking out and the methods to be use. They shouldn’t unnecessarily place themselves in harm’s way. They should never compromise their social responsibility of serving Allah with the highest standard.
The President pledged to uphold the sacrosanct supreme law which is the constitution. In that piece of documents, he swore to protect the life and property of the citizens of that country, if he reverses that pledge and commence acting contrary to dictates of the constitution; the religious scholars should remind him of his contract with his electorates.
Publicly declaring the will to rule according to the constitution and then doing otherwise later run is wrong.
Suntou:
Should Islamic religious leader befriend secular politicians or lobby for them publicly?
Imam Usama:
The Prophet (PBUH) said, “Anyone who frequents the doors of the worldly leaders will be tried”. This has deeper meanings. The President is obviously a secular leader, he will utilise everything to get the vote bank. Therefore if Imams or Islamic scholars will facilitate him win elections, he will use them like he uses other ordinary citizens. The advice is for Imams and Scholars to stay away from dictators or politicians in general. At the most they should not lobby for them at all. The President has the ability to compromise the Islamic leader, which will translate into pacifying him. Also close association with Politicians leads to a wish for material gain and excess love of the good life.
Abu Hanifa for instance refuses to serve the Caliph of his time, but Imam Malick accepted the role of Chief Cadi, but he was maltreated by the Caliph Al-Mansour. So the Imams in your case should look to past and make inform decisions. The imams should preach for the respect of human life and dignity.
Suntou:
Every five years, there is election to elect a new President. Should Imams or Muslim scholars’ campaign for the President bearing in Mind the nature of secular politics?
Imam Usama:
The wise option is to use Hikma (good wise judgement). The exchanges involve slander and untruth about opponents. Imams shouldn’t assist in such un-Islamic adventures. The Islamic scholars or leaders should stay away from the working of the political process in so far as public endorsement is concern; if not there legitimate religious opinion is neglected by those unsupportive of the President.
Suntou:
Revolting or more modern, coup de’tas is another means of over throwing dictators and tyrants whose manipulation and tampering of the democratic process makes them unshakeable. Is it Islamically acceptable to overthrow a sitting President?
Imam Usama:
Naturally revolts within Islamic states are discouraged because of what the aftermath entails. The nature of African politics is such that, incumbent politicians create an environment of discontent. Therefore revolt or forceful change of governments has become a staple norm.
However, if we look at the track records of coups, there are apparent evidences of bloodshed, ethnic strife, instability and infighting. The Islamic standpoints on revolts are allowed if the President or leader is engaging in open Kufr (disbelief) in which there is no doubt. The secular call here would be, so long as the people dislike his governance style, they have the mandate to remove him. Again Islam looks at the aftermath of the revolt, what will be the end result? Coups may do more harm than good.
Islam is against civil unrest. The fostering of public cohesion and peace and stability is the core principle the people most look up before embarking on violent change of government, because the incumbent will not necessarily give up peacefully. Through peaceful means, a government can be changed.
Suntou:
Islamic scholars are branded with all sorts of adjective and names, from Mad Mullahs to Fanatics by members of the media and civil society sometimes, how should they respond to this phenomenon?
Abu Usama:
Islamic scholars should respond to such comments with something that is better. They shouldn’t be angry or shocked by those remarks. Moreover, they should call on the leaders of the nations to be transparent and do justice to the people. In earlier generations, scholars were called with harsher names than the ones we are facing today. Some of the name tags are invented by non-Muslims to demean Islam which sadly uninformed Muslims repeat.
Suntou:
Is it acceptable for Islamic Councils to sanction ordinary preachers?
Abu Usama:
Each country has its ways of doing things. What is important is to avoid such eventuality in the first place. The Ulama should have an environment of open mutual exchanges. So it is not palatable to sanction anyone. However, if there are statements a preacher is making which is contrary to the teachings in Islam; peers can talk to the Preacher for proofs to back himself.
Suntou:
What is your opinion on lobbying to International organisations in remedying deadlock political problems?
Abu Usama:
There is no problem with that, so long as it will bring lasting peace and progress to a country. The international organisations are partners in fostering harmony, therefore they are useful sometimes.
Suntou:
Secular democracy allows us to write, speak and protest against dictators and their governments, Is this Islamically allowed?
Abu Usama:
Speaking and writing anything requires it to be facts and true. Islam forbids slander, backbiting and causing unrest. However, here we are looking at a President who uses a democratic means to get to power. The ancillary facilities of democracy are that such things are tolerated by the system. Democracy unless if it conforms to Islamic principles has many things that require fine tuning. But overall, the lesser of two evil is what we call for here. Dictatorship is worst than democracy any day.
Muslims have to deal with their reality; those who wish to align their country’s democracy to their faith should do so within the system and involve Islamic scholars in guiding them.
Suntou:
Is it allowed for a Muslim country scholars to say, “we will fast when Saudi Arabia Fast”?
Abu Usama:
Yes it is acceptable to say so because the Ulama (Scholars) in Saudi Arabia are serious about their religion. There is no doubt about the permissibility of such statement because the distant between Saudi Arabia and many African countries is less four hours. We are one Muslim community; therefore uniting in matters like that is a good thing.
However, local sighting of the moon is more preferable but we don’t unnecessarily split over minor matters. In modern times, the feelings a against Saudi Arabia in the secular community is high but we are not talking about the politics here.
Suntou
Now, coming to the minor aspects of the interview, these are things Gambian Muslims require scholarly answers to.
Is skin bleaching permissible?
Abu Usama:
No it is Haram or forbidden. It is changing the creation of God. An expressed demonstration that one is dissatisfied with how God created him/her. It is a major sin. It is a sign of low self esteem which is bad for a believer. No human race is better than the other.
Suntou:
The breading or Plaiting of artificial and synthetic hair is common among Gambian women, is it allowed?
Abu Usama:
No it is haram or forbidden as well. The Prophet Muhammad cursed those who practised it and the angels cursed anyone who added hair to his/her head which is not her own.
Suntou:
Poetry is something we Gambian like dabbling into, what is Islamic view on it?
Abu Usama:
It is allowed so long as it not immoral and indecent statements. Surah Ash-Shu’ara (chapter 26) in the Quran is name after ‘the poets’. Poetry shouldn’t be about lies.
Suntou:
Jazkalah Kaer, thank you very much for the time and wisdom you shared with me.
Abu Usama:
Waa Iyakum brother Suntou, you are welcome anytime.
Interviewers note:
It is imperative that, we who stand aside and criticise the few Imams or Islamic leaders that associated with Yahya’s government realise that, this people are compromised because of their neglecting to safe guard themselves against the trapping of dictators.
They all know without a doubt the dangers of confronting the regime, however, where they didn’t help themselves is their validation of the status quo and the architect of Gambia’s dictatorship.
If they can stay away from the regime, give their religious instructions with the fear of Allah, advise the President in a none confrontational manner, avoid over stepping their duties, no one will fault them them. The suppressive atmosphere made us all into scapegoat hunters, May God remedy this nightmare in the soonest way possible, in peace and stability. Amen. Thank you for reading.
Suntou@btinternet.com
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