وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَاء حَتَّى إِذَا جَاءهُ لَمْ يَجِدْهُ شَيْئًا وَوَجَدَ اللَّهَ عِندَهُ فَوَفَّاهُ حِسَابَهُ وَاللَّهُ سَرِيعُ الْحِسَابِ
“As for those who disbelieve, their deeds are as a mirage in a desert. The thirsty one thinks it to be water till he comes to it and finds it naught, and finds, in the place thereof, Allaah Who will pay him his due; and Allaah is swift at reckoning.¹
وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاء مَّنثُورً
“And We shall turn unto the work they did and make it scattered motes.²
Fudayl said concerning this verse,”And there will appear unto them from their Lord, that wherewith they never reckoned,” ‘They worked deeds thinking them to be good when in reality they were evil.’
The Second: Close to the above: a servant commits an evil deed to which he pays no regard, thinking it insignificant, and that sin will be the cause of his perdition as Allaah says,
“…you counted it a trifle but in the sight of Allaah it is very great.” ³
One of the Companions said, ‘You are doing deeds that are, in your eyes, more insignificant than a hair, whereas at the time of the Messenger of Allaah صلّى اللَّهُ عليه وسلّمwe would consider them to be destructive sins!.’4
The Third: Worse than the previous case: one to whom the evil of his conduct seems pleasing. Allaah, Exalted is He says,
“Say: Shall We inform you who will be the greatest losers by their works? Those whose efforts go astray in the life of the world, and yet they reckon that they do good work.5
Ibn Uyaynah said, ‘When death came to Muhammad ibn Al-Munkadir he became apprehensive and so the people summoned Abu Hazim and he came. Ibn al-Munkadir said to him,” Allaah says, ‘And there will appear unto them, from their Lord, that wherewith they never reckoned,’ and I fear that things will become clear to me and confront me that Inever expected. ’Then both of them broke down in tears.’ Recorded by ibn Abi Hatim and ibn Abi Al-Dunya adds in his report, ’So his family said, ”We called you that you may console him but you have only increased his apprehension!” He then told them of what he had said.6
Fudayl ibn Iyad said, I have been informed that it was said to Sulayman al-Taymi, ”You! Who is there like you!” He said, ”Quiet! Do not say this! I do not know what will appear before me from Allaah, I have heard Allaah saying,” And there will appear unto them, from their Lord, that wherewith they never reckoned.”7
The Fourth: Sufyan ath-Thawri would say upon hearing this verse, ’Woe to the people of ostentation.’8This can be seen in the Hadith about the three who would be the first to be hurled into the Fire: the scholar, the one who gave charity, and the Mujahid.9
The Fifth: The one who has worked righteous deeds but has also wronged others and he thinks that his deeds will save him, so there confronts him that which he was not expecting. All of his deeds are apportioned amongst those who he wronged then some wrong still remains to be requited, and so their evil deeds are piled onto his and as a result he is hurled into the Fire. 10
The Sixth: His account could be scrutinized at which it will be asked of him to show how he was grateful for the blessings granted him. The least blessing would be balanced against his deeds and outweigh them with the remaining blessings yet to be weighed! This is why the Prophet صلّى اللَّهُ عليه وسلّم said, ”Whoever’s account is scrutinized will be punished, or will be destroyed.” 11
The Seventh: He could have evil deeds that destroy some of his deeds or the deeds of his limbs, save Tawhid, as a result of which he will enter the Fire. Ibn Majah records the hadith on the authority of Thawban that the Messenger of Allaah صلّى اللَّهُ عليه وسلّم said, ’There are people amongst my nation who will come with deeds like mountains and Allaah will render them as scattered dust.’ This hadith goes on to mention, ”They are people who have your skin, (they speak your language), 12 they spend part of the night in prayer as you do, but they are people who, when they are alone, violate the prohibitions of Allaah.” 13
Yaqub ibn Shaybah and ibn Abi al-Dunya record on the authority of Salim, the freed-slave of Abu Hudhayfah, that the Messenger of Allaah صلّى اللَّهُ عليه وسلّم said, “A group of people will be brought on the Day of Judgment with deeds like Mount Tihamah and Allaah will render their deeds to dust and they will be thrown face first in the Fire.” Salim said, ”I fear that I am one of them! He صلّى اللَّهُ عليه وسلّم said, ”They would fast, pray, and apportion some of the night for worship, but in secret, when an opportunity to do something forbidden presented itself, they would take it and as such Allaah will invalidate their deeds.” A person could have his deeds annulled because of showing off or arrogance and the likes yet not even be aware of it!
[Transcribed from: The Journey to Allaah, page 82-87 of Ibn Rajab Al-Hanbali رحمه الله]
1. An-Nur 24:39
2. Al-Furqan 25:23
3. An-Nur 24:15
4. Bukhari no.6492 on the authority of Anas
5. Al-Kahf 18:103-104
6.Ibn al-Jawzi,vol.2,p.167 no.185.
7.Dhahabi, Tadhkiratu’l-Huffaz,vol.1, p. 151
8.Qurtubi,vol.15, p. 265
9.Muslim no. 1905/4923 on the authority of Abu Hurayrah with the words, ’The first man (whose case) will be decided on the Day of Judgment, will be a man who died as a martyr. He shall be brought forth and Allaah will recount His blessings (which he had bestowed upon him) and he will acknowledge them. Then Allaah will ask, ’What did you do with them?” He will reply, ”I fought for Your sake until I died as a martyr.” Allaah will say, ’You lie. You fought so that you might be called a ‘brave warrior’ and you were called so. ’Then a command will be given and he will be dragged on his face and cast into Hell.
And a man who acquired knowledge and taught it and recited the Qur’an. He will be brought forth and Allaah will recount His blessings (which he had bestowed upon him) and he will acknowledge them. Then Allaah will ask, ”What did you do with them?” He will say, ”I acquired knowledge and disseminated it and recited the Qur’an so that it might be said, ’He is a Qari,and it was said. Then a command will be given and he will be dragged on his face and cast into Hell.
And a man who Allaah had made abundantly rich and had granted every kind of wealth. He will be brought forth and Allaah will recount His blessings (which He had bestowed upon him) and he will acknowledge them. Then Allaah will ask, ”What did you do with them?”He will say, ”I spent money in every cause in which You wished that it should be spent for Your sake.” Allaah will say, ”You lie. You did so that it might be said, ”He is generous,” and it was said. Then a command will be given and he will be dragged on his face and cast into Hell.”
10. Muslim no. 2581/6579 records on the authority of Abu Hurayrah that the Messenger of Allaah (sallallaahu `alayhi wa sallaam) asked, ’Do you know the bankrupt person is? ’They said, ’A bankrupt man amongst us is one who has neither dirham with him nor wealth. ’He said, ’The bankrupt person of my nation would be he who comes on the Day of Resurrection with prayers and fasts and Zakat but he hurled abuses upon this person ,brought calumny against that person, unlawfully consumed the wealth of that person, shed the blood of that person, and beat that person. So his good deeds would be credited to the deeds of those people [by way of retaliation] and if his good deeds fall short to clear the account, their sins would be added to his and he would be thrown in the Fire.”
Muslim no.2582/6580 record on the authority of Abu Hurayrah that the Mesenger of Allaah (sallallaahu `alayhi wa sallaam) said, ’All rights will be restored to their owners on the Day of Judgment.Even a hornless goat that is butted by a ram will have justice.”
11. Bukhari no. 6537 and Muslim no. 2876/7227, 7228 on the authority of Aishah. The wording of Bukhari has Aishah then asking, ’Does not Allaah say, ”Then who is given his Record in his right hand, soon will his account be taken by an easy reckoning,’ [al-Ishiqaq 84:7-8], He replied, ”That is not the scrutiny that is a presentation, whoever’s account is scrutinized will be punished.”
Bukhari no.6536 and Muslim no.2876/7225 on the authority of Aishah.This wording mentioned above is also recorded by Tirmidhi no.3338 on the authority of Anas.
Hakim no.8728 and Dhahabi said the isnad contained a weak narrator. Ibn Abi Shaybah, vol. 13, p.360, has the wording,… ”will not be forgiven,” and ibn al-Mubarak, al-Zuhd no.1324 also records this wording as a statement of Aishah.
12. This sentence is not found in the hadith of Ibn Majah.
13. Ibn Majah no.4245. Busayri said, ’Its isnad is sahih and it was declared sahih by Albani, no. 2346.
“Verily, the pious will be in the midst of gardens and springs, taking joy in the things which their Lord has given them. Verily, they were before this Muhsinun. They used to sleep but little of the night. And in the hours before dawn, they were asking for forgiveness, and from their properties was [given] the right of the beggar, and the deprived.”
Thus He described them as being awake at night, seeking forgiveness in the early hours of the morning, and spending from their wealth. Some of the Salaf would be asleep and something would come to them saying: Stand and pray. Don’t you know that the keys to Jannah lie with those who stand at night? They are its treasurers.
Standing at night entitles one to the highest levels in Jannah. Allaah said to His prophet (صلّى اللَّهُ عليه وسلّم), “And in some parts of the night offer the Salah with it (ie. recite the Qur’an), as an optional salah for you. It may be that your Lord will raise you to the highest level in Jannah.” (Isra: 79) Hence, He made the highest level in Jannah the reward for his (صلّى اللَّهُ عليه وسلّم) tahajjud at night.
‘Awn Ibn Abdullah said, “Indeed Allaah will enter into Jannah people who will be given until they cannot accept anymore. However, there will be people on the higher levels above them, and when they look at them they will recognize them. They will say, “Our Lord they are our brothers who used to be with us. By what were they favoured above us?” He would say, “Indeed they used to be hungry whilst you were all filled. They used to thirsty whilst you were all satiated, and they used to stand whilst you were all asleep” It also necessitates the pleasures of Jannah that no eye has ever seen anything similar to it in this life. Allaah says: “Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.” (As-Sajdah 16-17)
Al-Bukhari narrated from Abu Hurayrah that the Prophet (صلّى اللَّهُ عليه وسلّم) said, “Allaah says I have prepared for My servants what no eye has seen, no ear has heard and no human heart can imagine.” Recite if you wish, “No person knows what is kept hidden for them of joy as a reward for what they used to do.”
(Al Bukhari 8/515 and Muslim 4/2174)
Some of the Salaf have said (regarding this ayah): They hid their deeds for Allaah’s sake so He hid their reward.
Al-Hasan Al-Basri was asked about how is it that those who perform tahajjud have the brightest faces. He replied, “That is because they seclude themselves in devotion to Allaah so He beautifies them with light from His light.” Karaz Ibn Wabrah said that it had reached him that Ka’b used to say, “The angels look down from the sky at (holding in esteem) those who make tahajjud just as you all look up to the stars in the sky.”
Some people complained to Ibn Mas’ud, “We are not able to stand at night.” He told them, “That is because your sins have distanced you all.” It was said to Al-Hasan Al-Basri, “It is very difficult for us to stand at night.” He said, “Your sins are holding you back.”
- Transcribed from: The Dispute of the Highest Angels | Ikhtiyar al-Awlaa fee Sharh Hadith Ikhtisaam al-Mala al-A’alaa | Al-Hafidh Ibn Rajab Al-Hanbali
Shaykh ibn Uthaymeen (rahimahullaah) :
Then what is worse than that; is some Muslims celebrate the New Year, and they glorify it and venerate it, and it is connected to the religious occasion of the Christians; which is; what? The birthday of the Messiah Eesa ibn Maryam peace be upon him. Thus celebrating New Year’s Eve, yes, in relation with the birth of the Messiah; this is rejoicing with their religious rites and practices. And rejoicing with kufr practices—if the person who is pleased with this is safe from disbelief—then it is as ibn Al Qayyim, may Allah have mercy upon him said in his book, ‘the ruling on the dhimmi’ it is more severe than being pleased with drinking alcohol and worshiping the cross.
Thus the affair is very dangerous O brothers. It is not permissible for the person to celebrate Christmas; if he is a Muslim. And it is not permissible for him to congratulate them for this holiday; if he is a Muslim. And it is not permissible for him to respond to this greeting if they congratulate him for this holiday; if he is a Muslim.
Subhan’Allah! Shall we congratulate them for a holiday which is considered as a religious practice? And is this anything other than being pleased with disbelief? But most of those who congratulate them do not intend to exalt their religion or practices, but rather they only intend what; to be courteous. And this is incorrect.
If someone says; I am courteous to them because they are courteous to me and they congratulate me for Eid Al-Fitr and Eid Al-Adha. We say: Alhamdulillah. If they congratulate you with Eid Al-Adha and Eid Al-Fitr, then they have congratulated you for legislated holiday, which Allah has made for His slaves. And it is mandatory for Eid Al-Adha and Eid Al-Fitr to be their holidays, because it is obligatory upon them to accept Islam. But if you congratulate them for Christmas then you are congratulating them for a holiday which Allah has not designated as a holiday.
Thus Christmas has no basis in history and it has no basis in the religious legislation. Eesa ibn Maryam did not command them to establish this holiday. Thus it is either that, which was entered into the religion of the Messiah as innovation and misguidance, or it was prescribed in the legislation of Eesa ibn Maryam but it has been abrogated by the legislation of Islam. Therefore it has no basis by any estimation. Because if we said it is from the innovation of the Christians and it is not from their legislation; then it is misguidance. And if we said it is from their legislation, then it has been abrogated; and to worship Allah with an abrogated religion is misguidance; thus it is misguidance by any estimation. And because it is misguidance, how is it befitting for me—while I am a Muslim—to congratulate them for it?!
And we have answered the issue of them congratulating us for our Eid and us not congratulating them for their holiday because our Eid has been legislated by Allah the Exalted; while their holiday is not legislated. This is because it has either been fabricated in their legislation or abrogated by our legislation. Thus it has no basis in any regard.
It all began with one sincere prostration. A prostration that reflected pure submission and turning point of Maria’s life. It was a prostration of resolve, a resolve never to go back to the life of disobedience to Allah subḥānahu wa ta’āla. It was the point when she repented back to Allah subḥānahu wa ta’āla.
Maria now steps up in hope of excelling in her servitude of Allah subḥānahu wa ta’āla. She gets involved in her local Muslim community and extends her good acts of worship to the international community as well. Day by day, she becomes busier and more active. Today she is in Boston, tomorrow in Houston and maybe the next week she’s flying to Brighton to deliver a lecture or a workshop on Islam! In the midst of such a busy schedule as a caller to Islam, she realizes her heart has hardened. She realizes she no more feels the deep connection with Allah subḥānahu wa ta’āla. Because she forgot something. She forgot her beginning point. She forgot repentance. Is it because she took it a granted once-in-a-lifetime experience?
My dear sister and brother, Rasulullaah ṣallAllāhu ‘alayhi wa sallam said:
”Every son of Adam makes mistakes, and the best of those who make mistakes are those who repent.” (At-Tirmidhi).
Repentance is NOT a once-in-a-lifetime experience. It is an act that is essential on a daily basis for a Muslimah and Muslim to survive with a sound heart in this world.
Just like Rasulullah ṣallAllāhu ‘alayhi wa sallam said, we all DO make mistakes no matter what position we hold in this world, but the best are those who do repent. So, if we are forgetting to repent a lot on a daily basis, then indeed we are failing to clear up our mistakes, which no doubt we make every day.
I recall myself to be in the car [most probably] when this thought struck me. I thought to myself, that everyday there are so many mistakes I make on a daily basis. Some knowingly, some unknowingly. The consequences of such mistakes are painful to bear, and they are so painful I really wish I never had to bear them. Suddenly, I remembered this du’a of Sayyidul Istighfaar where RasulullahṣallAllāhu ‘alayhi wa sallam taught us: ‘… I take refuge in You from the evil of which I committed.’
Immediately, my heart was at awe when I related this du’a to my thought. What a mercy from the Most Merciful that He taught us a du’a to seek refuge in Him to keep us away from the pain of the mistakes we make and Who taught us to do so by repenting to Him on a daily basis. SubhaanAllaahil ‘Azeem!
Hence, my dear sisters and brothers,
1. We need to repent to Allah subḥānahu wa ta’āla everyday, because we make mistakes everyday. If we want to clear up our daily mistakes and not face the consequences in the hereafter, we must then repent daily and frequently.
2. But also, if we want to stay away from the pain of our sins in this dunya itself, we must repent frequently.
My small message to you all is, no matter what big projects you have embarked on, it is never possible to accomplish unless Allah subḥānahu wa ta’āla Wills and is Pleased with you. If you have reached where you are today, remember that it all started with the sweet moment of your repentance to Allah subḥānahu wa ta’āla and He helping you step up towards excellence. Hence, there is no moving forward in life without turning backward to Allah subḥānahu wa ta’āla!
Thus, repent, repent and repent!
Praise be to Allah, the Lord of the Worlds, and peace and blessings be upon His Messenger the trustworthy, his family, companions and those who followed them in good faith until the Day of Judgment. In what is to follow…
The incident related to causes and consequences makes the hearing yearn for it. When interspersed by instances of lessons to be learned from the News of those of past times, the eagerness to know about them becomes among the strongest factors in the entrenchment of the morale behind it in the psyche. The etiquette surrounding the narrative has today become a peculiar art amongst the arts of language and literature. Among its most significant depictions, the narrative in the book and the Tradition (of the prophet).
The meaning of narratives:
The narrative is following one’s trail. It is said: I tracked his trail, i.e: I followed it, and the term “narrative” is an infinitive. The Almighty said: ((So they went back on their footsteps, following (the path they had come).)) [Al-Kahf: 64]. He said on the tongue of the mother of Moses: ((And she said to his sister: “Follow him”:)) [Al Qasas:11], ie, follow his trail to see who will take him.
A narrative is also: the News followed. The Almighty said: ((This is the true account)) [Al-Imran: 62], and said: ((There is, in their stories, lessons to be learned for men endued with understanding)) [Yusuf: 111].
The narrative: The command, the report, the matter of importance, and the circumstance.
The narratives of the Sunnah: Its reporting about the conditions of the past nations, past prophecies and incidents which occurred. The Sunnah has included many of the facts of the past, conditions of people, their news and what happened to them, and narrated about them a talking picture on how they were.
Types of narratives in the Sunnah:
The narratives in the Sunnah come in types, including:
First type: Narratives about the Prophets, by mentioning something from what has happened to them of incidents; the story of Ibrahim with his wife and his son Ismail in their coming to Makkah, and Moses with Al-Khidhr and others.
Second type: narratives relating to bygone incidents, past news, the story of the people of the cave, the man who killed ninety-nine souls, and the one who used to excuse the well to do and relieve the one in hardship and the like.
Benefits of narratives:
The narratives have many benefits, including the following:
1 – Believing the prophets, reviving their memory and showing their virtues, as in the story of Abraham in building the Kaaba.
2 – It is a kind of literature, to which the hearing listens and the lessons behind them are deeply established in the persona ((There is, in their stories, lessons to be learned for men endued with understanding)) [Yusuf: 111].
3 – To urge on doing good deeds and encourage for it by mentioning its immediate and postponed fruits, as in the story of the people of the cave.
4 – To strongly discourage bad actions, showing their bad consequences, as in the story of the three people, including the bald man and the leper.
Narratives in the Sunnah, a fact and not fiction:
We firmly believe that Mohammed, peace be upon him, is sincere in his Prophethood, sincere in his call and sincere in his words, since what he utters is from inspiration, as the Almighty says: ((Nor does he say of (his own) Desire, it is no less than inspiration sent down to him)) [AnNajm: 3 – 4].
And therefore the facts found in the narratives are fact not fiction, rather the narratives in the authentic Sunnah is among the most authoritative sources, and is stated therein is in complete agreement with reality.
The impact of narratives in education and discipline:
There is no doubt that the coherent and precise story touches the hearing passionately, penetrates the human soul with ease and facility, while taught and instructional lessons generate boredom. Young people are only able to follow them up and grasp their elements with difficulty, and for a short while. Therefore, the narrative style makes more sense and is more beneficial.
The common trend in souls is that they tend to listen to tales and stories, which remain longer in memory. Therefore educators should make use of them in the areas of teaching and education.
In the Prophetic narratives fertile material to help educators succeed in their mission, and provide them with disciplinary provisions, from the conducts of the Prophets and news the past ones. The instructor can elucidate the prophetic narratives in the style that suits the intellectual level of the learners at every stage of education.
Due to the importance of narratives in the Sunnah of the Prophet, we have chosen an adequate part of it from the books of Sunnah, according to the following process:
1 – Limitation to those (Statements) where the chain of narration has been authenticated, for there is sufficiency and wealth in them.
2 – Referencing the Statements from the books of Sunnah in use.
3 – Vocabulary of unfamiliar terms within the body of the Statement, with an overall explication of the Statement when in need to do so.
4- A mention of the most important benefits derived from the story.
5 – Return to the main sources, from the annotations of the Sunnah, Ghareeb Statements and language books, with reference to that in the footnote.
We ask Almighty Allah to benefit through it, He is the most Generous, Oft-Giving, and all praise is due to Allah, the Lord of the worlds.
Upon the authority of Ataa Ibn Yasaar who narrates from Ibn Abaas – Radhiyallahu ‘anhumaa – that a man approached him and said: “Indeed I proposed to a woman but she refused to marry me, then someone else proposed to her and she desired to marry him, so i became jealous and I killed her. Is there any taubah (repentance) for me?
He (Ibn Abaas) said to him: ”Is your mother alive? the man said ‘No’ so he said “Make taubah to Allah Azza wa Jall and draw near to him as much as you are able (So the narrator said) so i went and asked Ibn ‘Abaas “Why did you ask him if his mother was alive?” so he responded “Because indeed I do not know of an action that draws one closer to Allah than being dutiful to one’s Mother”
[Collected by Imaamul Bukhaari in his ‘Adabul Mufrad’ and is declared saheeh by shaikh Al Albaani in Saheeh Adabil Al Mufrad hadeeth 4 and Silsilah Saheehah (2799)]
Upon the authority of S’ad ibn Abi Waqaas – Radhiyallahu ‘Anhu who said:
“Four verses in the book of Allah were revealed concerning me:
1- My mother had taken an oath that she would not eat or drink until i left Muhammad so Allah revealed: ” And if they strive against you to associate partners with Allah with that which you have no authority then do not obey them, but behave with them with good in the life of this world” (S Luqmaan:Vs 15)
(A longer version of the incident mentions that she said to him”Either you leave this religion of yours or i will not eat or drink a thing until i die! then it will be said ‘Oh you who have killed your mother! and you will be dispraised because of what you did to me! so he responded “do not do this mother, because i will not leave this religion for anything. So she left food and drink for a day and night and she rose in the morning exhausted from not eating. Then she did so for another day and was even worse the following morning. So when i saw this I said: “Oh Mother By Allah! if you had a hundred souls and they left you one by one i would not leave this religion! so eat if you wish or abandon food if you will!” so she ate.)
2- I had taken a sword that i liked (from the spoils of war) and i said “Oh Messenger of Allah, may i have this as a gift? so Allah revealed: “They ask you about the spoils of war say: the spoils of War are for Allah and his Messenger..” (S Anfaal Vs 1)
3- I had become ill and so the messenger came to (visit) me so i said to him “Oh messenger of Allah! i wish to give half of my wealth away (in charity) as a bequest (before death) so he said: “No!” so i said: Then (i wish to give) a third and he remained silent thus a third was deemed permissible
4- ” I drank intoxicants with a people from the Ansaar, then a man from among them pushed my nose into the lips of a Camel, so i went to the messenger of Allah and Allah revealed the prohibition of Intoxicants
(Collected by Imaamul Bukhaari in his ‘Adabul Mufrad’ (hadeeth 24) and declared ‘Saheeh’ By Shaikh Al Albaani in ‘Saheeh Adabil Al Mufrad hadeeth’ 18 and Mishkaat 3072)
Upon the authority of Asmaa bint abi bakr who said: “My mother (who was a non-muslim) came to me seeking (for me to tie the bonds of kinship with her) so I asked the messenger (Sallallahu alaihi wa salam): “Should I tie the bonds of kinship with her? He said: “Yes!” so Allah revealed:
“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily Allah loves those who deal with equity” (Suratul Mumtahinah Vs 8)
[Collected by Imaamul Bukhaari in Adabul Mufrad Hadeeth 25) and declared ‘Saheeh’ by Shaikh Al Albaani in ‘Saheeh Adabil Mufrad’ Hadeeth 18]
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
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).
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.”
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).”
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.
Whosoever shows enmity to someone devoted to Me, I shall be at war with him. [Hadith Qudsi]