Hafsah bint ‘Umar (RadiyAllaahu ‘Anha)

One day the Angel Jibril told Prophet (peace and blessings be upon him) about Hafsah:

“She is an often fasting and worshipping lady and she will be your wife in Paradise too.” [Mustadrak Al-Hakim 4/15]

Hafsah was the daughter of ‘Umar Faruq, and the niece of another famous Sahabi, ‘Uthman bin Maz’un. Her uncle from the paternal side was Zayd bin Khattab. ‘Abdullah bin ‘Umar was her brother.

Hafsah was an extremely religious lady who used to spend her time in prayer and fasting. An excellent writer and orator, an ardent follower of Islam.

Hafsah had such noble qualities and such an amiable nature that ‘A’ishah remarked that among wives of the Prophet (peace and blessings be upon him) only she could compare with her. Her life is exemplary, brought up as she was by a Companion of the calibre of ‘Umar bin Khattab.

Hafsah was born in the family of a great warrior and wrestler, ‘Umar bin Khattab who was well known for his martial skills. In her growing years she was brought up in an Islamic environment, both her parents and her aunts and uncles having already converted to the new religion. When she was old enough, she was married to Khanis bin Huthafah As-Sahmi. He was influenced by the teaching of Abu Bakr Siddiq and had accepted Islam.

Due to worst cruelty and oppression, Khanis had to migrate to Al-Madinah with his wife. He was welcomed by Rafa’h bin ‘Abdul Munthir and stayed in his house as his guest.

Both Khanis and Hafsah loved the new life in Al-Madinah. Hafsah made special arrangements to memorize the Ayat of the Quran as and when they were revealed. Then she would give deep thought and attention to the meaning and interpretation of the Ayat. Her husband meanwhile was enthusiastically preparing himself for Jihad and improving his martial skills. He was constantly alert to the movements of the enemy and was ever ready to meet them head on.

News came that the Quraysh of Makkah, after making elaborate preparations for a war to wipe out the Muslims, were marching towards Al-Madinah under the leadership of Abu Jahl.

The Muslims under the leadership of the Prophet (peace and blessings be upon him), practically unarmed, reached Badr and set up camp taking control of the only source of water. All they had with them was their strong faith in the Allah.

Khanis bin Huthafah, ‘Umar Faruq and the maternal and paternal uncles of Hafsah and her cousin were all part of this courageous band. Her husband was determined to win the battle for Allah and bring to dust the pomp and grandeur of Abu Jahl’s forces. Finally the forces met and Khanis bin Huthafah went tearing through the ranks of the enemy. He was seriously wounded, but most of the leaders of the disbelievers were killed, and Islam triumphed. It is one of the greatest battles fought in history where a handful of unarmed and outnumbered men routed a powerful and well-equipped army.

When Hafsah heard of her husband’s heroic deeds she was very happy, and praised his valour in battle; but she also realized that in this condition he would need the best care possible. She immediately recited the Ayah of Surat Al-Anfal which were revealed in connection with the Battle of Badr,

“Allah made it only as glad tidings, as that your hearts be at rest therewith. And there is no victory except from Allah. Verily, Allah is All-Mighty, All-Wise.” [Noble Quran 8:10]

These Words of the Allah Almighty promising victory inspired her and she happily turned to the task of nursing her husband back to health. But it was not to be, for he was to be blessed with an exalted position. A few days later he succumbed to his injuries and joined the ranks of those who are blessed with eternal life. When the Prophet (peace and blessings be upon him) heard of his passing away he arranged for him to be buried in Jannatul Baqi, next to the uncle of Hafsah; he personally led the funeral prayers. Hafsah was, naturally, grief stricken, but being a true believer she respectfully submitted to the Will of Allah. She turned towards her Maker and courageously gave herself even more to prayer and meditation. She was at this time barely twenty-one years old.

For her father it was very painful to see his daughter in this state. Her silent courage under these circumstances, her patient prayers and her study of the Quran irradiated her countenance with a spiritual beauty and innocence, but there was also a sadness because of the harsh loneliness that had become part of her life. After deep thought ‘Umar Faruq decided to approach ‘Uthman bin Affan, whose wife Ruqayyah the Prophet’s daughter, had passed away. He thought that sharing a common bond would help to alleviate their sorrow in losing worthy spouses. So, having taken this decision he went direct to ‘Uthman. After the formal greeting and expression of condolences on his wife’s death he broached the topic closest to his heart. ‘Uthman lowered his eyes and then after a few moments pause, he said he needed time to think it over.

‘Umar Faruq met him again after a few days and asked him if he had thought over the proposal. ‘Uthman answered that he was not presently planning on marriage. From there he went to Abu Bakr Siddiq and offered him his daughter in marriage. He too lowered his gaze and did not answer him. Imam Bukhari in his book of Hadith, As-Sahih Al-Bukhari, has given a whole chapter to the topic of an honorable man offering his sister or daughter in marriage.

‘Umar Faruq was very upset because both the men he approached had either avoided or refused marriage to his daughter. He was confident of a willing and joyful acceptance but things turned out otherwise. He was very upset and worried at the turn of events; in a sense it was an affront to him and his position as a sincere defender of the faith. People, he thought, would consider it an honor to have an alliance by marriage with him. With this grievance he went to the Prophet (peace and blessings be upon him) and explained to him the position he found himself in. The Prophet (peace and blessings be upon him) smilingly answered that he should neither grieve nor worry, and Allah willing he would find a man better than ‘Uthman for Hafsah and ‘Uthman in turn, would find for himself a better woman than Hafsah.

‘Umar Faruq was pleased on hearing this from the Prophet (peace and blessings be upon him) himself, but also a little perplexed over who such a man could be? A few days later the Prophet (peace and blessings be upon him) married his daughter, Umm Kulthum to ‘Uthman. ‘Umar Faruq realized that one part of the prediction had come true, but he continued to puzzle over the second half of the statement. Who could possibly be a better man than ‘Uthman? Then the Prophet (peace and blessings be upon him) proposed marriage to Hafsah. ‘Umar Faruq could not believe his ears; his daughter would have the honor of joining the select band of women who were known as the Mothers of the believers! ‘A’ishah and Sawdah were already part of the Prophet’s household. It seemed too good to be true. Thus Hafsah was joined in marriage to the Prophet (peace and blessings be upon him) in the 3rd year after Hijrah, before the Battle of Uhud. She was about twenty-two years old at the time. On seeing off his daughter to her husband’s house, ‘Umar Faruq told her that she should never try to compete with ‘A’ishah, who was the Prophet’s favorite and better than her in many respects. He said she should respect her sincerely and live happily as a member of the first and foremost family.

Sa’id bin Al-Musayyab, a learned scholar, states that the Prophet’s prediction that he was a better husband for Hafsah than ‘Uthman was proved right, as was his statement that Umm Kulthum was a better wife for ‘Uthman than Hafsah. After the marriage Abu Bakr Siddiq met with ‘Umar Faruq and told him the truth, which was that the Prophet (peace and blessings be upon him) had mentioned to him that he planned to marry Hafsah. That was the reason he had remained silent, as it would not have been proper to betray his confidence. If matters were different he would have been only too happy to accept her hand in marriage. ‘Umar Faruq expressed his happiness by quoting the following Ayah,

“This is by the Grace of my Lord – to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for himself; and whoever is ungrateful, (it is for the loss of only himself). Certainly my Lord is Rich, Bountiful.” [Noble Quran 27:40]

After attaining the position of the Mother of the Believers, Hafsah became even more absorbed in studying the finer points of religion. She would store in her mind conversations of Muhammad (peace and blessings be upon him) which would lead to a better understanding of Islam. Often she would discuss any points that arose in her mind about the Shari’ah.

Jabir bin ‘Abdullah Ansari narrates an incident which was related to him by Umm Mubasher. She and Hafsah and the Prophet (peace and blessings be upon him) were sitting and chatting together. He said that all the people who had given the pledged of allegiance at Hudaybiyah under the tree would go to Paradise, and not to Hell. She asked how that was possible. The Prophet (peace and blessings be upon him) got annoyed, but Hafsah did not give up and quoted an Ayah from Surah Maryam.

“There is not one of you but will pass over it (Hell).” [Noble Quran 19:71]

In reply he quoted the very next Ayah, also from Surah Maryam.

“Then We shall save those who use to fear Allah and were dutiful to Him. And We shall leave the wrongdoers therein to there knees (in Hell).” [Noble Quran 19:72]

This news of Hafsah disputing with the Prophet (peace and blessings be upon him) spread in Al-Madinah. On that day the Prophet (peace and blessings be upon him) was very disturbed; and when ‘Umar Faruq heard about it he chided his daughter. She replied that ‘A’ishah too spoke in the same manner to him. Her father again cautioned her not to compete with ‘A’ishah and maintain a certain decorum, or else she would bring trouble on herself.

Among the Mothers of the believers, ‘A’ishah, Umm Habibah, Sawdah and Hafsah all belonged to the tribe of Quraysh. The others came from various other tribes. Everyday after the ‘Asr prayer, the Prophet (peace and blessings be upon him) would visit them all for a little while to see if they needed anything; the time of the visits was routine and each would wait eagerly for his arrival. On several occasions, it so happened that he spent more time with Zaynab. This upset ‘A’ishah, and she spoke about it to Hafsah and Sawdah. They got together and found out that a certain relative had sent Zaynab a special kind of honey and she used to offer it to the Prophet (peace and blessings be upon him) everyday. This was his favorite and he used to be delayed in her apartment, enjoying it. ‘A’ishah was so fond of the Prophet (peace and blessings be upon him) that she could not bear for him to be late coming to her apartment. Because of her regard for him she could not object directly.

So she consulted Hafsah and Sawdah, and they decided that when he comes to each of us by turn, we would all say that there is a strange smell emanating from his mouth. When he heard the same thing from all three of them, he believed it must be due to the honey he had, and decided to give it up for good. If this had been an incident in the life of an ordinary person it would have been of no consequence. But this was with the last Prophet of Allah and his every word and every action would become the law or Shari’ah for all Muslims for all time to come. Thus it had a special significance.

So Allah rebuked him in Ayah of Surat At-Tahrim.

“O Prophet! Why do you forbid (for yourself) that which Allah has allowed to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.” [Noble Quran 66:1]

It was around the same time that the Prophet (peace and blessings be upon him) confided a secret matter to Hafsah, and warned her not to speak to anyone about it. But she told ‘A’ishah. Allah then revealed to the Prophet (peace and blessings be upon him) what happened. Allah revealed this in the following Ayah of Surat At-Tahrim,

“And when the Prophet disclosed a matter in confidence to one of his wife, then she told it. And Allah made it known to him; he informed part thereof and left a part. Then when he told her thereof, she said: “Who told you this?” He said: “The All-Knower, the All-Aware has told me.” [Noble Quran 66:3]

The year, when the Peninsula was under the Islamic government, the granaries were full and all the riches were reaching the centre from the different regions of Arabia; many of the wives of the Prophet (peace and blessings be upon him), who lived lives of luxury, put forward demands for an increase in their household allowances. When ‘Umar Faruq heard of this he was very upset; he told his daughter Hafsah that she should ask her father if she needed anything and not make any demands on the Prophet (peace and blessings be upon him). He also advised all the Mothers of the Believers not to make any demands. Umm Salamah did not quite like this and felt that he had the habit of interfering in every matter. She told him frankly that he should refrain from meddling in the affairs of the Prophet’s wives.

It was at this time that the Prophet (peace and blessings be upon him) had fallen from his horse and been injured; keeping all these things in view he decided to go into seclusion and moved to an upper room adjacent to the apartment of ‘A’ishah. The whole city was buzzing with the gossip the hypocrites spread saying that he divorced his wives. But actually no such thing happened. All the Companions were disturbed by this situation, but no one had the courage to approach the Prophet (peace and blessings be upon him) and talk to him directly. Finally ‘Umar Faruq known for his forthrightness went to him and asked him if the rumor was true. When he denied it he was delighted. Then he asked if he could announce this good news to the rest of the Muslims. When he received permission, he joyfully informed the community that everything was fine with the Prophet’s household. The whole city was relieved that the Messenger of Allah had not been offended in any way. On the twenty-ninth day he came down into the apartment of ‘A’ishah. She asked him smilingly why he came down before the month was over. He replied that often the lunar month did consist of only twenty-nine days. Hafsah promised her father that she would never ever ask for a raise in her allowance and she stood by her word to the end of her life.

Hafsah died in the year 41st after Hijrah aged fifty-nine. At the time of death she was fasting. The funeral prayers were led by the governor of Al-Madinah, Marwan bin Al-Hakam. Abu Hurairah and Abu Sa’id Khudri, the eminent Companion of the Prophet (peace and blessings be upon him) were among those who carried the shroud to Jannatul Baqi’. Her two brothers, ‘Abdullah bin ‘Umar and ‘Asim bin ‘Umar placed her gently into her final resting place. Salem bin ‘Abdullah, ‘Abdur-Rahman bin ‘Abdullah and Hamzah bin ‘Abdullah, all the sons of ‘Abdullah bin ‘Umar also attended the funeral.

And so a righteous and learned writer and reciter of the Noble Quran who devoted herself from her youth to prayer, fasting and meditation passed into history.

These Ayat from Surat Al-Qamar express an apt tribute to this great Mother of the Believers.

“Verily, the pious will be in the midst of Graders and Rivers (Paradise). In a seat of truth, near the Omnipotent King.” [Noble Quran 54:54-55]

Source: “Great Women of Islam” – by Dar-us-Salam Publications

The Scholars & Rulers (Ulama Wal Umarah)

Introduction

إِنَّمَايَخْشَىاللَّهَمِنْعِبَادِهِالْعُلَمَاءُ…
Those who fear Allah are the ones who have knowledge (i.e. Ulemah)… [Q 35:28]

One of the compulsory types of knowledge upon the Muslims is to respect the Scholars of Islam (Al-Ikraam Al-Ulemah). One of the main references that is cited to understand the great position of an Alim (Scholar) has in Islam is the saying of our beloved Prophet Muhammad (saw) who said, “The Scholars are the inheritors of the Prophets.” [Abu Dawud and Bukhari]. This and other authentic statements tell us clearly that the Ulemah do not inherit prophet hood, they are not infallible, nor can they perform miracles and they do not receive any revelation from the Angel Gibrael (as). Therefore these scholars inherit a series of attributes and characteristics that were common amongst the Messengers of Allah (swt) such as being steadfast on the truth, being at the forefront of the struggles of their times, being accessible to the people, enjoining righteousness and forbidding vice, inviting the people (nations) to Tawheed, educating, culturing and teaching society. They never compromised in their message nor did they ally themselves with any form of tyranny, despot or oppressive system. Rather they sacrificed their lives to promote and make the word of Allah (swt) supreme. A small but much needed article (based upon authentic proofs and books like Warning from The Bad Scholar) has been written to determine the relationship between the Ulemah and the legitimate Umarah (rulers i.e. Caliph).

Severe Warnings

Ibn Abbas (ra) reported that the Prophet (saw) said, “Whoever lives in the desert becomes rough (harsh), whoso follows the game (hunt) becomes careless, and whoso comes to the ruler falls into Fitna.” [Abu Dawood and Tirmidhi]

Abu Hurairah (ra) reported that Muhammad (saw) said, “Whenever a person becomes closer to a ruler he will be further away from Allah.” [Ahmad]

Imam Rafi recorded that Abu Hurairah (ra) reported that Muhammad (saw) said, “One of the most hated creation to Allah is the scholar who keeps visiting the government and the people who work in the streets (i.e. smaller departments).”

Abu Hurairah (ra) reported that Muhammad (saw) said, “The most hated Qarees (Quran Reciters) to Allah are those who visit the rulers.” [Ibn Majah] Abu Hurairah (ra) reported that Muhammad (saw) said, “If you see a scholar mixing with a ruler regularly be aware that this man is a thief.” [Daylami Musnad Firdows]

The question that needs to be entertained is what do we say to those scholars who work for the Tagooth regimes of today, get paid by them and sleep in their palaces. Muhammad (saw) said, “There will be a people from my Ummah who will study the Deen deeply (Quran etc.) and will say lets go and visit the ruler we may get some of the worldly benefit (by visiting them) and we will never make them spoil our Deen (i.e. we wont compromise). They will never be like this, it is like saying, ‘I want to work (cultivate) where there are thorns and the thorns will never prick him’. They will never take anything closer to them except the sins.”

Thawbaan (the servant of Muhammad (saw)) narrated that he said, “Oh Messenger of Allah am I from the family of your household (Ahlul Bayt), Oh Messenger of Allah am I from the family of your household.” Muhammad (saw) never answered him. Thawbaan then said, “Am I one of the sons of your family?” Muhammad (saw) said, “Yes unless you spend your time at the gate of the ruler or you go to the ruler regularly asking from him (I need this or I need that etc.).” [Tabarani]

Imam Mundhiri commented on this particular Hadith and said the gate of the Sunnah here is the gate of the Caliph. Imam Abu Hanifah (rh) said, “If you see a scholar visit the Caliph regularly accuse him in his Deen” and he himself refused to work as a judge for the Caliph of his era, because of this he was punished. This is teaching us that the onus is on the ruler to come and see the scholar and not that the scholar should go running after the ruler. It is recorded on the authority of Abdullah ibn Umar (ra) who said Muhammad (saw) said, “There will be rulers after me whoever believes in their lies and helps them in their injustice (oppression) and visits them regularly he is not one of me and I am not one of them (i.e. he has nothing to do with me and I have nothing to do with him) and he will never come to my fountain on the day of judgement. And the one who never helped them in their own injustice and doesn’t go to their doors he is one of me and I am one of them and he will come to my fountain on the day of judgement.” [Imam Shirazi and Tirmidhi]

Imam Ali (ra) reported that Muhammad (saw) said, “The Fuqa’hah (Islamic Juristic Scholars) are the trustees of the Messengers as long as they did not enter or indulge in the Dunyah (materialistic matters) or follow the ruler if they do so be careful from them.” [Imam Askari]

There is an Islamic principle that the Ulemah need to be free to serve the Deen by answering questions studying and not be preoccupied in an occupation. Umar (ra) said, “Prevent your scholars or satisfy your scholars needs (by providing for them) so that they do not seek a job which will preoccupy them from studying the Deen deeply.” Mu’adh ibn Jabal (ra) reported that Muhammad (saw) said to him, “Whenever a scholar goes to a ruler by his own free will he will be his partner in any form of injustice he did and he will be punished because of that with him in hellfire.” [Hakim and Daylami]

Mu’adh ibn Jabal (ra) reported that Muhammad (saw) said, “Whoever recited the Quran and studied deeply and became a Faqeeh in the Deen and he goes to the door/gate of the ruler in order to get closer to him, to compromise himself on what he sees of the ruler (i.e. doesn’t speak out against his evil) all this to seek the Duniyah (e.g. money, medicine, property etc.) which is in the hands of the rulers either for himself or the people after him he will follow him step by step in hellfire.” [Imam Suyuti]

Muhammad (saw) said, “Towards the end of time (i.e. during the last days) there will be scholars who ask or encourage people to work for the hereafter but they never acted upon this themselves. They will also motivate people to desert the Duniyah and yet they themselves never deserted it and they will forbid people to go to the rulers so not to occupy themselves with worldly affairs like seeking businesses however the same people will visit the rulers (double standards).”

Hassan ibn Ali (ra) narrated that Muhammad (saw) said, “This Ummah (global Muslim community) will always be blessed under the hand of Almighty Allah and His shade unless its Qarees (Scholars) compromise with the rulers.” [Abu Amradaani in his Kitab-ul-Fitan]

Once one Sahabi (companion) came to the Prophet (saw) and touched his beard and said, “Oh Messenger of Allah what makes you sad?” Muhammad (saw) replied, “All of us belong to Allah and all of us will be returned to Allah. Gibrael (as) came and told me about a great Fitnah (trial).” The companion asked, “Where is this Fitnah going to come from?” Muhammad (saw) replied, “From the anger of the good (beautiful) orators of the Quran and the rulers. The rulers will prevent people from getting their rights and the orators will follow the desires of the rulers.” Muhammad (saw) said, “Oh Gibrael what will the people from my Ummah who want to save themselves (from this Fitnah) need to do to?” Gibrael (as) responded by saying, “To keep away from those rulers and keep firm. If they are given what they have a right to take it but if they are not given their due rights then leave it (i.e. don’t chase them for it).”

Abdullah ibn Harith (ra) narrated that the Muhammad (saw) said, “There will be after me rulers who will have a Fitan (big test) outside their doors, it will be like the big herd of camels, and whenever they give anything to anybody they will take an equivalent amount from his Deen.” [Hakim]

Abdullah ibn Umar (ra) narrated that the Muhammad (saw) said, “Be careful from the doors of the rulers and all its departments (smaller offices). The people closest to the doors of the rulers and its government departments are the furthest away from Allah (swt). And the one who favours the rulers over the Deen of Allah in any matter by justifying him and even if he is silent (i.e. consenting to the evil) Allah will make Fitnah in his heart (both) inner and outer and will make him have no Wara’ (i.e. no fear of Allah) and Allah will leave him confused.” [Daylami]

Ibn Abbas (ra) narrated that Muhammad (saw) said, “There will be a people after me from my Ummah who will recite the Quran, study the Deen, Shaytan will come to them and say if you go to the rulers they will make sum of your Duniyah better for you however do not let them pollute your Deen.” Ubaid ibn Umayr (ra) narrated that Muhammad (saw) said, “Whenever a person comes closer to the rulers (governors, Caliph etc.) he will be far from Allah.” This Hadith is stating that you will not be eligible for the Mercy of Allah (swt).

Abu Darda (ra) narrated that Muhammad (saw) said, “Whoever goes to an unjust ruler by his own free will, whether just to go and see him or to have a good relationship with him or to give Salam to him; then the distance he will enter (walk) into the hellfire will be based upon the amount of steps he took to go to see that ruler including the steps that he took to take him back home. Whoever is inclined to the rulers desires or supports him on what he says then whenever Allah’s curse is on that ruler he will get the equivalent amount (of curse). And whenever that ruler is punished in hellfire for anything that so called scholar will get the same punishment.” Abdullah ibn Umar (ra) narrated that Muhammad (saw) said, “Whoever recites the Quran and studies the Deen deeply and goes to the ruler seeking worldly benefit Allah will seal his heart and punish him everyday.”

A man from the tribe called Salim said, “Oh Messenger of Allah advise me.” Muhammad (saw) said, “Be careful from the doors of the rulers.” [Bayhaqi]

Imam Ali (ra) narrated that Muhammad (saw) said, “Be careful from the companionship of the rulers this (companionship) is what will make your Deen disappear (erode away) and be careful from helping him you will never be able realise the consequences and you will never be praised after that.” [Daylami]

Ibn Abbas (ra) narrated that Muhammad (saw) said, “There will be rulers you will know who will condemn you and you will command them to enjoin the good and forbid the evil and those who are silent about them or those who start to incline towards them…” [Tabarani]

Ibn Abi Dharr (ra) narrated that Muhammad (saw) said, “The best of those from my Ummah are those who do not become close to the gates of the rulers.”

All these narrations (there are many other similar narrations) are warning us from rulers who are Muslims who implement the Shari’ah, are Caliphs and Ameers thus being classed as legitimate rulers. Today we are witnessing the Presidents, Prime Ministers, Kings, Queens, Colonels, Chiefs and Sultans who are far away from implementing the Shari’ah. Who are Faasiqs, Zaalims and Kaafirs so the ruling related to these evil rulers is that they must never be obeyed and completely eradicated and replaced.

Qowl us Sahabah

The sayings of the Sahaba are a binding proof (Hujjah) for all of us and we are not allowed to differ with people who have attained citizenship of Paradise. Abdullah ibn Masud (ra) said, “There will be on the doors of the rulers (doors of the state) and its departments a lot of Fitnah. You will never receive anything from their authority except that they will take away something similar from your Deen.” [Bayhaqi]

Abdullah ibn Masud (ra) said, “Whoever wants to protect, respect, honour his Deen he should not go and accompany rulers those whom he will have seclusion with, like the foreign woman (i.e. khalwah (one to one)), those he will compromise with and who follow Hawa (desires).” [Saheeh Sahabi]

Abdullah ibn Masud (ra) said, “A man will enter the ruler (e.g. sit, eat, talk, give him greetings, take a photo with him etc.) with his Deen and he will walk away without his Deen.” [Bukhari’s Tareekh & Saheeh Sahabi]

Once Salamah asked his father to tell him what Muhammad (saw) advised him of and he said, “Look my son if you visit the ruler and you get anything your people will get from you (i.e. its equivalent). Oh my son I fear to sit with them (rulers) in a congregation (gathering) that will take me to hellfire.” Abdullah ibn Masud (ra) said, “Whoever seeks knowledge for four reasons will go to hellfire to challenge the Ulemah and to compromise with the corrupted rulers/people (i.e. find Fatwas for them)…” [Darimi and Saheeh Sahabi]

Abdullah ibn Masud (ra) said, “Knowledge and the people will lead in their own times but they study the Deen for the sake of the people of the Duniyah (i.e. get salaries, positions etc.)” [Ibn Majah and Saheeh Sahabi] Hudaifah (ra) said, “Be careful from any position of Fitn.” Someone asked, “Where is all the Fitn?” Hudaifah (ra) replied, “On the door of the Amir (i.e. ruler), a man will go to the Amir and believe all of his lies and he will say about him what he is not.” [Ibn Abi Sheebah and Saheeh Sahabi]

Imam Hassan ibn Ali (ra) was passing by and saw some of the best Qarees outside the gates of the ruler (Caliph) and he dispraised them.

The Salaf and the Scholar

Hassan Al-Basri found out that some people (which included some scholars) were going to the house of Amru ibn Humayrah. He said, “Oh Qarees did he ask you for advice?” They replied, “No, but maybe we can get some worldly benefit by going there.” Hassan said, “What about if you stay back at home it will be better for you and if he needs you he will come to you. Have Zuhd and the Duniyah will come to you. You violate the sanctity of the scholars (by going there). May Allah violate your sanctity.” Hassan Al-Basri started to supplicate against them. Hassan Al-Basri said, “Do not sit with innovators nor go to the rulers they will confuse (pollute) your Deen.”

Imam Bukhari

It has been widely said that the most authentic book after the Quran is the Sahih of Imam Bukhari. Let us read about how this Imam responded to the ruler of his time. Imam ibnul Munir narrates that one of the rulers of Bukhara said to Imam Bukhari bring to me the books of Jami and Tareekh so I can hear from you your knowledge (i.e. come and teach me the collections of Hadeeth). Imam Bukhari said to the envoy of the ruler, “Tell him I will never humiliate the knowledge or the Deen. I would never go to the door of the Sultan (ruler) and if you are needy for that knowledge then know that nothing will supercede that knowledge. You come to me, you come to the Masjid (mosque), you come to my home (if you want to learn).”

Solution

All the rulers in the Muslim world are Murtads (apostates) of the highest order, they have declared war on Allah (swt) and the Sunnah of Muhammad (saw) from many fronts. They openly declare their wholesale Kufr and do not hesitate to ally with the enemies of Islam to kill and torture Muslims all over the world. However we do have some deviant sects and scholars which promote the concept of tolerating these hypocritical rulers and say we cannot rise against them, we must advise them, we must obey them even if they lash us. These proofs that they use to justify their stance are correct proofs but are being misapplied. The Naseeha (advice) is given to a ruler who follows the laws of Allah (swt) and not one who submits to the whims of the United Nations. You obey the ruler who punishes you as long as he doesn’t disobey the commands of Allah (swt) and not the ruler who asks you to ally with America to bomb Muslims in Iraq. You submit to the ruler who protects the Muslims all over the world and not the ruler who prisons you and sends you to camp x-ray. You follow the commands of the ruler who sends the Muslim armies to liberate one Muslimah and not the ruler who wines and dines whilst our sisters are being raped and abused. These Pharoahs, Nimrods and Hammans were never accepted by the prophets of Allah they were told clearly not to follow Shaytan and rule only by what Allah (swt) has revealed.

Unfortunately the so called scholars of today have remained silent about the injustices that are happening in front of their very eyes. The masses have been numbed by this type of socialisation and commonly say we are not very literate but this scholar knows a lot more than us and he doesn’t call the ruler an apostate and he says they give us so much money, privileges, freedom etc. to talk about Islam so how can you attack them. Indeed the Salaf and the Khalaf used to remind the people that there are two types of people in the Ummah if they are good then the state of the Ummah will be good and if they are bad then the state of the Ummah will be bad. These two types of people are the scholars and the rulers. At this moment in time both types of people mentioned in the Hadith are bad and both need to be dealt according to the Shariah.

To raise the sword against these current apostate rulers is an obligation that has been prescribed by Islam. It is a duty to fight them and remove them and have them executed for betraying the Deen and its followers.

It has been authentically narrated by Junada bin Abi Umaiya who said, “We entered upon Ubada ibn As-Samit while he was sick. We said, “May Allah make you healthy. Will you tell us a Hadith you heard from the Prophet (saw) and by which Allah may make you benefit?” He said, “The Prophet called us and we gave him the pledge of allegiance for Islam and among the conditions on which he took the pledge from us, was that we were to listen and obey (the orders) both at the time when we were active and at the time when we were tired and at our difficult time and at our ease and to be obedient to the ruler and give him his right even if he did not give us our right and not to fight against him unless we noticed him having open kufr for which we would have a proof with us from Allah.” [Bukhari]

Today every apostate ruler in the Muslim world has committed not one open kufr but many open kufrs. From legalising Khamr (alcohol), permitting Riba (usury), promoting Assabiyyah (nationalism) all the way to accepting the international laws and stopping the Jihad Feesabilillah.

Muhammad (saw) said, “The one who strikes the head (i.e. kills) of the Pharoah of his time will get the reward of Ahlul Badr.” The reward of the Muslims of Badr was so great that Allah (swt) said they could do whatever they wanted to in the rest of their life but it would not upset their scale and position on the day of judgement and in the hereafter. They were guaranteed Jannah.

The dogs and donkeys are the names given by Allah (swt) to the scholars of Batil (falsehood) and these animals will be punished and humiliated by Allah (swt) both in this world and the hereafter. And we sincerely ask the Muslims to reject these artificial scholars for dollars.

As for the scholars of Haq (truth) then we find them far away from the gates of the rulers in fact we find them behind bars, hundreds and thousands of them reside in the prisons because they refused to remain silent and accept the Kufr Suraah, Kufr Buwaah and Istihlaal of these Tawagheeth. We pray that Allah (swt) releases all of our Muslim brothers and sisters from captivity.

Conclusion

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. [Hadith Qudsi]

A Stop Between Two Years: Dr. Fawzān Al-Fawzān

The first thing that might come to a Muslim’s mind while he is witnessing the end of one year and the beginning of another is to remember Allāh’s ability to circulate the days, cause a succession in time and years, and the ability to alternate the day and night. He says: “In the creation of the heavens and the earth, and in the alternation of night and day, there are signs for people of understanding.” [1] Also, “It is Allāh who alternates the night and the day; in these things there is an instructive example for those who have vision.” [2]

Additionally, the Muslim will remember Allāh’s ability to manage the affairs of this vast universe and its movements. He says: “All in heaven and earth beseech Him; every day He is in power.” [3]

How many people were born during this year and how many have died? How many lived in poverty and became rich, and how many lived in luxury only to become poor? How many humiliated people were granted dignity and how many dignified people were granted humiliation? Allāh says, “Say: ‘Allāh, Sovereign of all dominion, You give sovereignty to whom You will and You take sovereignty from whom You will; You bestow honor on whom You will and You disgrace whom You will. In Your Hand is the good.” [4]

It is easy to become distracted by our hectic lives and by all the things that keep us busy, thus causing us to forget the short time that we have on this earth, the limited number of breaths that we will take, the years and days that are passing us by as our age increases. This passing of the years is a decrease in our life span and only brings us closer to the hereafter.

A poet once said:

We are happy with the days that we are alive,
Every day that goes by only brings us closer to our end.
So prepare yourselves and strive hard before your death,
Because both loss and gain are in doing good. [5]

Many months and years have passed us by and it as if we are in deep slumber and believing this life to be eternal. Al-Ḥassan al-Baṣrī said: “Son of Adam, you are only a number of days; when one day passes, a part of you also passes.” [6]

The days and nights of life are only stages for the ages and a storage for the deeds. Although it might be short and limited, you can purchase the most valuable good from it, i.e. Paradise, or the cheapest good, i.e. Hell. A person’s reward in this life and in the hereafter is weighed according to his deeds. Admittance to Paradise or Hell is also linked to a person’s deeds.

Allāh says: “He whose scales are heavy [with good deeds] will lead a happy life; but he whose scales are light, will have his home in the abyss. What will make you know what it is? [It is] a blazing Fire.” [7]

How beautiful are the words of Ibn Al-Mu‘taz when he said: “Every minute we go closer to our end, and our ages are rolled up as if they are stages [of our life]. We leave this life with the provision of piety, and your age is only days which are so little.” [8]

Some wise persons said: “How can a person be happy when his day completes his month, his month completes his year, and his year completes his age? How can he be happy while his age leads him to his end, and his life leads him to his death?”

How beautiful is the following depiction of a person riding the coattails of his age to his grave: A person only rides the coattails of his age for a journey that will end in days and months. Every day that he spends, he is further away from this life and closer to his grave.

How many times have we awaited for the end of the month or the year so that we can receive our salaries or our bonuses, or accomplish something that we have either a desire or a need for? Very few people among us realize that all of this [time that has passed] only causes a decrease in our age, in our life span, in the pages of our record, and the moments of good or bad recorded in our scrolls.

We are happy when the crescent appears; it is like the sword that is taken out of its sheath. When it is said that the month is complete, it is only a metaphorical expression as it really means that part of our life has gone.[9]

Additionally, we sometimes forget that death will put an end to our hopes, surprise us before our hopes are reached, take us aback, and be inflicted on us without any prior notice. Allāh says: “No one knows what he will earn tomorrow, and no one knows in what land he will die; with Allāh is full knowledge and He is aware of [all things].” [10]

How beautiful are the words of Abū al-‘Atāhiyah:

Live as you want in lofty palaces.
Enjoy what you wish in the day and night.
When souls are in the final agony and the chests are breathing with difficulty.
Then you will definitely know that you were living an illusive life. [11]

There are great examples to be learned in the rotation of the sun and the moon. These months begin as a small crescent, similar to children when they are born. Then, they grow up as bodies and when they are complete, they start to dwindle and diminish. This is similar to the case of humans: a weak childhood, a strong youth, a complete manhood, a weak old age, and then the inevitable death.

Allāh says: “It is Allāh Who created you weak, then gave you strength, then weakness after strength and grey hair: He creates as He wills, and He is the All Knowing, the All Powerful.” [12]

Another example is the sun, which rises weak but begins to grow; it slowly becomes stronger until it takes it full shape and its rays and light [are intense] and spread far, then it dwindles [as it sets], eventually disappearing and coming to an end when its heat and light diminish. This is similar to the case of a human: Allāh prolongs his life until he becomes old and weak. The successful believer gains goodness, obedience, kindness, and benefits others thorough his long life. The Prophet (ṣallallāhu `alayhi wa-sallam) was asked: “Who is the best amongst the people?” He replied: “The one who has a long life and his deeds are righteous.” It was asked: “Who is the worst amongst the people?” He replied: “The one whose life is long, but his deeds are evil.” [13]

The Prophet (ṣallallāhu `alayhi wa-sallam) used to often repeat the following supplication: “Allāh, make my life a source of abundant good and make my death a source of comfort by protecting me against every evil.” (Reported by Muslim) [14]

The coming of the morning and the departure of the night reminds us that life is divided into stages and every stage has its values and status, and has its duties and functions. Every minute is an investment for a specific work or a task that you should carry out. Time cannot be replaced, and the same can be said about deeds, as they too cannot be replaced by other deeds [when the time has gone]. Thus, the one who looks for success and salvation should do his utmost to make the best of his entire life. He should also be eager to use his entire time, and should be warned against delaying things or leaving them for the future. He cannot use excuses to justify his delay or his laziness. If you were to miss today’s deeds, you would not be able to make them up as every day has its duties, every time has its consequences, and every minute has a required job and a constant reckoning.

Time runs by very quickly, refuses to come, and will never come back. If all the people were to gather and try to bring one day of your life back to you, they will never be able to do that even if they tried.

Yesterday, which only passed by a short time ago cannot be brought back even if all the people on the earth tried to do so.

It was reported that ‘Āmir b. ‘Abd al-Qays (may Allāh have mercy on him) used to pray one thousand rak‘ah (a unit of prayer) per day. A man stopped him and said to him: “Stop, so that I can speak to you.” He (i.e. ‘Āmir) said him: “Try to stop the sun so I can talk to you.” Although this report may have some exaggeration to it, it, none the less, relates that time is very precious. Time is connected to life, and any minute that you waste of your time, you waste the same amount from your limited life. A wise person should not waste his time lamenting on what he missed or leaving everything for the future.

The past has gone and what you hope for is an unseen; you only have the hour in which you live.

Al-Ḥassan al-Baṣrī said: A caller comes from Allāh everyday when the dawn emerges as the sun begins to rise saying: “Son of Adam, I am a new creation, and I will be a witness for [or against] your deeds. Try to make the best of me by increasing righteous deeds as I will not return until the Day of Judgment.” [15]

Those who are well aware of Allāh (‘Ārifūn billāh) feel shy to have Allāh see them in the same state that they were in yesterday. They accept nothing [from themselves] but an increase in their good deeds every day. They feel sorrow to lose a day, considering it as a big loss to the extent that one of them said:

Is it not part of a loss that our nights pass with no benefit, while they are considered part of my life? If a day passes before me in which I neither received any knowledge or guidance, then it cannot be counted as part of my life. [16]

Another one said: If your capital is your life, then be warned against spending it in an improper place. [17]

My brothers and sisters, contemplate over the beating of your heart, it is as if each heartbeat urges you to race against time and hasten to do righteousness. Each beat confirms to you seconds, which if counted add up to minutes, notifying you that whatever you have missed [of doing righteousness] will not come back to you or be replaced.

A person’s heartbeat relates to him that this life is only composed of minutes and seconds. So try and increase your remembrance of Allāh, as it will be useful to your soul after your death. The remembrance of Allāh will benefit a person in another life.

Similarly, look at your watch and gaze upon the second hand as it swallows the seconds: one second, two seconds, five seconds, ten seconds, sixty seconds, hundred seconds, thousand seconds, and million seconds. It neither stops nor does it feel tired [as it eats away the seconds]. On the contrary, it still swallows the hours one after another whether you are awake or asleep, standing or sitting, or working or relaxing. Remember that every second that passes by is part of your life and recorded in your scroll as good or bad. If you spend these seconds in doing good, then they will be a reservoir for you [in the hereafter] and an honor [in this life]. Otherwise, they will be recorded against you; so every second that you waste in vain will be recorded against you and not for you.

The Prophet (ṣallallāhu `alayhi wa-sallam) said: “There are two blessings that many people lose: health and free time for doing good.” (Reported by Al-Bukhārī) [18] This ḥadīth means that a lot of people are heedless about these two blessings and do not know their true value. They do not obtain any benefit from these two blessings; rather, they either waste them in disobeying Allāh or in doing something that has no value for them. Thus, they (i.e. blessings) will be a loss for them.

If you want to see the truth of this then look at the affairs of the majority of people. Many of them spend hours eating and indulging in gossip, listening and looking [at what Allāh has prohibited], mingling, playing and joking, continuously staying awake, idle talks, and meetings that have more idle and less benefit.

Do not be surprised when you find some people complaining about what to do during their leisure time. They are impatient with the long time that they have, so they try to waste time and ruin it. Glory be to Allāh, who is the Greatest! Is it the blessing of spare time that they are discussing? In fact, they neither know about the values of this blessing nor make the best use of it. They are not aware that the time they waste, others, who have high intentions and sublime interests, use it to collect the goodness of this life and the hereafter. They realized the value of time, were successful in investing it, and received the benefit of each minute.

If you ask the one who wastes his time: why do you break your ties of kinship? Why are you ungrateful to your parents and neglectful in your children’s upbringing? Why are you not involved in calling to Allāh? Why are you lazy in seeking knowledge and have a weak intention to compete and exert efforts to acquire it? Without any hesitation, he would respond: I am busy, while in reality nothing kept him busy except sleep, sloth, lack of ambition, weakness of intention, and the control of his passion and desires over him.

How beautiful are the words of the poet who said: Time is the most valuable thing that you can keep; I see that it is easy for you not to waste it.[19]

These days, we are paying farewell to a day that is fleeting and receiving a new one . I wish I knew what [deeds have] we done in the past year and what deeds will we perform in the New Year? Everyone should take the time to question himself. He should look at his past year and how he spent it, and how did he spend this year?

He should ask himself, did he performed the Islamic obligations as they were meant to be performed? Was he careful of avoiding Allāh’s punishments by not violating His prohibitions and sacred things? Did he fulfill the people’s right? Did he perform his duties towards his parents, children, relatives, and everyone else? Did he safeguard his tongue, eyes, ears, and private parts against what Allāh prohibited? Did he legally earn his money and spent it in a legal way? ‘Umar b. al-Khaṭṭāb is reported to have said: “People, question yourselves before you are questioned. Weigh your deeds before they are weighed. Prepare for the meeting with Allāh; on that Day you will be brought for judgment and not a single deed of yours which you hide will be hidden.” [20]

However long you live, whether it is seventy years, ninety years, or you were granted two hundred years, how short this period will be and how limited this life will be. Prophet Nūḥ (Noah) (peace be upon him), remained alive for nine hundred and fifty years and called his people to Allāh. When he was asked how he perceived the length of this life? He said: “It was like a house that had two doors. I went through one and came out from the other.” [21]

Ask yourself, how did your records close this year? You might have nothing left remaining of your life except hours or maybe days.

You hope for a long life, but you do not know that if the night comes you will live until the dawn. How many young people are safe during the day and in the night his shroud is being woven? How many healthy people died with no illness and how many ill people lived for a long time? [22]

The Prophet (ṣallallāhu `alayhi wa-sallam) advised someone by saying: “Make the most of five things before five others: youth before old age, health before sickness, wealth before poverty, free time before becoming busy, and life before death.” (Reported by Al-Ḥākim who graded it as sound and Adh-Dhahabī agreed with him.) [23]

The Prophet (ṣallallāhu `alayhi wa-sallam) recommended us to seize these chances before their opposite takes place. You find strength and commitment in youth, but once the person becomes old, his strength weakens and his will vanishes. You find zeal and drive in health, but once he becomes ill, his drive collapses, he becomes bored, and he will be charged with heavy loads. You find comfort and free time with wealth, but once he becomes poor, he becomes busy trying to earn a living for himself and for his family and he will have many concerns.

Within free time, there is a huge chance of obtaining provision of righteousness, and coming closer to Allāh though the partaking of various worships. Allāh says: “When you are free [from your immediate task], continue to labor hard.” [24] Meaning, strive hard in Allāh’s worship.

There is a great opportunity for [committing] righteous deeds in this life. When a person dies, a barrier becomes erected between a person and the performance of righteous deeds, and it will not be possible for him to return to this life. Allāh says: “When death comes to one of them, he cries: ‘My Lord, send me back [to the world] so that I may make amends in the things I neglected.’ Never! It is but a word he says. Before them is a barrier until the Day they are raised up.” [25]

Just as people should stop and analyze and question themselves, so too should groups and communities. They should review their struggles and their fights; reviewing their past, analyzing their gains and losses, and draw future plans so that they may avoid anything that might cause them to stumble or humiliate themselves. This self analysis will help communities and groups to improve their methods of working to create a better community; the best community is the one that has not become arrogant because of some gains, whatever they may be, that they have received. Such communities and groups have neither been affected by [an external] fierce power which it had to face, nor influenced by a calamity, even if was severe and bitter. Rather, they will continue in their tracks struggling, winning, fighting, and hoping.

During this year, the Muslim community has gone through very difficult trials and tremendous disasters; foremost among these trials are the fierce campaigns and unjust wars against our brothers in Palestine, Iraq, Afghanistan, Chechnya, Somalia, Sudan, and other places. This has caused the Muslim blood to become cheap and the occupation of their lands by any and every foreigner.

When a Jewish, Christian, or a Buddhist is kidnapped, the entire world turns head over heels; international organizations begin to move, mass media will be on the highest alert, and the whole international opinion will be mobilized to deny what happened and take revenge against the Muslims. As for Muslims, no one feels any sympathy for them, entire people are being annihilated, their resources and properties are being robbed, and their sacred prohibitions are being made legal [by the invaders]. You will hardly find anyone who will deny this or someone who would lend support or aid to them. Our situation is analogous to the description of what a poet once said:

Killing a non-Muslim is an unforgivable sin,
while killing an entire Muslim people is a questionable issue.
In spite of that, we believe in Allāh and are quite sure of His victory.
Such blows, however painful they might be, will be pushing and awakening,
when darkness encompasses a place, dawn will emerge.
If the darkness of the night fills the entire place, then dawn will break.

Allāh says: “Do you think that you shall enter Paradise without first having suffered like those who passed away before you? They were afflicted by severe poverty and ailments, and were so shaken that even the Messenger and those who believed with him said: ‘When [will] the help of Allāh [come]?’ The help of Allāh is certainly near.” [26]

References:
[1] ’Āl-‘Imrān, 3:190.
[2] Al-Nūr, , 24:44
[3] Al-Raḥmān, 55:29.
[4] ’Āl-‘Imrān, 3:26.
[5] This verse of poetry is attributed to Abū al-‘Atāhiyah. Refer to: Muḥāḍarāt al-’Udabā’ by Al-Rāghib al-Aṣbahānī, 1/483.
[6] Refer to Jāmi, al-‘Ulūm wa al-Ḥikam, explanation of the ḥadīth that says: “Be in this world as if you are a stranger or just passing through.” 7/40.
[7] Al-Qāri‘ah, 101:6-11
[8] The poetic verses are attributed to ‘Abd Allah ibn al-Mu‘taz. Refer to: Dīwān Abī Hilāl al-‘Askarī, 2/181.
[9] Refer to: Laṭāt’if al-Ma‘ārif 321/1.
[10] Luqmān, 31:34.
[11] The poetic verses are attributed to Abū al-‘Atāhiyah, Refer to: Al-Kashkūl for Abū al-‘Alā’ al-‘Āmilī, 1/4.
[12] Ar-Rūm, 30:54.
[13] Reported by Al-Tirmidhī 9/ 119 no. 2499. It was also reported by Aḥmad in his Musnad 38/ 191 no. 18194 and the two reports are narrated through ‘Abd Allāh ibn Mas‘ūd (may Allāh be pleased with him). In his book titled Ṣaḥīḥ al-Jāmi‘ no. 3296, Al-Albānī graded it as sound.
[14] Muslim’s Ṣaḥīḥ 17/ 367, no. 7078 on the authority of Abū Hurairah (may Allāh be pleased with him).
[15] Refer to: Kanz al-’Ummāl 15/796 no. 43161.
[16] This poetry is for Rāfi‘ b. al-Ḥussain. Refer to: Al-A‘lām by Al-Zarkalī, 3/12.
[17] In another report, it came as be careful. The poem is for ‘Imārah the jurist (from Yemen). Refer to: Wafayāt al-’A‘yān ( the letter ‘ain ع ) and the book of ḥayāt al-Ḥayawān by Al-Dumairī, part two, section of the pure letter (letter ‘ain ع )
[18] Ṣaḥīḥ ( the sound book of) Al-Bukhārī 21/261 no. 641 through Ibn ‘Abbās (may Allāh be pleased with them).
[19] This verse of a poem is attributed to Ibn Hubairah. Refer to: Dhayl ṭabaqāt al-Ḥanābilah 1/114.
[20] Refer to: Muṣannaf Ibn Abī Shaybah, 8/149 no. 18.
[21] Refer to: Iḥyā’ ‘Ulūm al-Dīn by Abū Ḥāmid al-Ghazzālī , 2/393.
[22] Refer to: Bahjat al-Majālis wa ‘uns al-Majālis for Ibn ‘Abd al-Barr 1/183.
[23] Reported by Al-Ḥākim 18/126 no. 7957 through Ibn ‘Abbās. In his book Ṣaḥīḥ al-Jāmi‘ no. 1088.
[24] Al-Sharḥ , 94: 7
[25] Al-Mu’minūn, 23:99-100.
[26] Al-Baqarah, 2:214.