Tuesday, January 30, 2007
First of all, all praise is to Allah Subhanahu wa Ta’ala, Who has created mankind as well as the whole universe, Who has shown to the mankind what is good and what is bad, what is halal and what is haram through His Scripture and His Prophet, so that people can attain the best of the two worlds. We pray to Him for creating us as believers. May Allah soon give the victory, help, forgiveness and benevolence to all people of Imaan. Whoever reads this letter and draws the right conclusions, may Allah cure his soul, grant him and his family His benevolence and prosperity and may He be pleased with him in this life and in the Akhirah.
Assalamu alaykum, my dear brothers. First of all, how is your physical wellbeing in what is needed for the worldly happiness? May Allah grant you good health, long life, and healthy Imaan and may He establish you in the ranks among the true believers in this life and the Akhirah. May He not make you of those who are fooled by the Kuffaar, full of enmity to Allah and the Muslims, and may He also make you unlike those who are frightened by them or have sold their akhirah and their imaan for worldly gain. Ameen.
May Allah be pleased with you. O my dear Muslim brothers, the reason I am writing you this letter is first of all to please Allah, to share with you the experience and knowledge I have gained during the last three years spent in the prisons of Uzbekistan. That is, the reality of those polytheists and sinful tyrants, who have become slaves to the Kuffaar, the worst in enmity to Allah and the Muslims, have sold their Akhirah and forgone their faith for the sake of petty worldly gains. The first lesson was the understanding of the true meanings of this worldly life and the Deen of Islam that I learned after reading the book “The System of Islam”, authored by the mujtahid and thinker Taqiuddin an-Nabhani. I realized, that worldly life is created by Allah and is finite. As for the Deen of Islam, Allah created the whole universe and mankind, taught men what is good and what is bad, what is allowed and what is prohibited, piety and sin, so that they can attain the happiness of both worlds and establish their relationships with their parents, wives, relatives and all other people on the right basis. He, Subhanahu wa Ta’ala, has expressed these rules in His Book, showed them via His Messenger and named the sum of all these rules, “Islam”. Whoever declares that this Deen cannot govern people and their relationships becomes an infidel. And now I am going to truthfully inform you of the crimes committed by the Kuffaar, worst in enmity to Allah and Muslims, together with those who were fooled, or sold their akhirah for the sake of their petty worldly rewards. Allah is a witness to all my words. My brethren, the enemies of Allah – the Kuffaar – have separated us from our parents, brothers and sisters, wives and children for believing in Allah. As a result of this, our parents became childless and brothers, brotherless. Our wives became widows shedding bitter tears; our children live like orphans, needy for paternal love.
However, this did not satisfy the Kuffaar; they sent us thousands of kilometres away from home. They fed us with food, which is food only in name, since it provides no nutrition at all. Even this was not enough for the Kaafir, curse be upon him and his puppets, so now they are trying to rob us of our Lord; they encroach upon our faith. The capital crime in this prison is salah. If they catch any brother performing his prayer, they whip him and beat his heel with truncheons, put him into isolation wards and torture him by depriving him of food. Early in the morning they force us to sing their anthem, which is nothing but Shirk. Whoever rejects singing is beaten and tortured. They force us to thank and ask for the president’s (the base-born Kaafir) pardon, i.e. to say, “We love our president and ask for his pardon”. All these things continue.
Dear brothers, by uncovering all these crimes I do not pursue a goal of making you feel sorry, either for me, or my brothers. Rather, I want you to clearly distinguish the Kaafir, as well as those who have exchanged their akhirah for their reward and realize how far in tyranny, oppression and sin they all have gone. May Allah save us from going astray. Dear brethren, do not feel sorry for my brothers and I. These tests are in the Wisdom of Allah. We believe that these hardships, inshaa’Allah, are to purify us from sin, while at the same time to increase the sins of others.
Allah Subhanahu says in His Book,
“Let not the Unbelievers think that our respite to them is good for themselves, We
grant them respite that they may grow in their iniquity, but they will have a shameful punishment.” [TMQ Aali ‘Imraan, 178]
Dear brothers, if my belief in the correctlness of my way before being arrested would equal one sack, now it equals, praise be to Allah, ten times that. I do not have enough words or capacity to express what I have seen and have learned. But I hope that, with the help of Allah, you will come to the right conclusion and be able to distinguish between right and wrong. My brethren, I love you all for the sake of Allah, I wish you the pleasure of Allah and favours of Paradise that I wish for myself. Dear brothers, how can you, being Muslims, watching all these crimes and evil
deeds, keep silent and confirm them!? If you only knew, that confirming the sin and disobedience makes you one of the sinful, confirming the kufr makes you of the Kuffaar! That your silence makes you guilty in this sin!
The Messenger of Allah said, “If any of you face a munkar, change it with your hands. If you are unable, change it with your tongue. If not able, dislike it in your heart. However, this is the weakest of faith.” Dear brothers, how could you obey this Kaafir, faithless, base-born president and his constitution, which is nothing more than a system of Kufr? How could you obey this oppressor, who prohibits what Allah has allowed, who allows what Allah has prohibited, who legalizes what Allah has made unlawful and outlaws what Allah has made legal!? May Allah make us firm-footed in His right path and let us be amongst the true Muslims on the Day of Judgment. Ameen.
Not only has Allah prescribed us in His Book what is halal and what is not, He also taught us who is our friend and who is our real enemy. Allah says,
“As to those who turn (for friendship) to Allah, His Messenger, and the (Fellowship of) Believers, it is the Fellowship of Allah that must certainly triumph” [TMQ Al- Maa’idah, 56]
And Allah warns us and says, “Verily, Allah guides not a people unjust” [TMQ Al-Maa’idah, 51]
Dear brothers, in fact, the most Sacred and Merciful, the One worthy of prostrating to and the One worthy of admiration for the believers is Allah Subhanahu, the true Legislator. Please remember that we still exist. I hope the verses from the Qur’an that I recited in my letter and my thoughts shall serve you as a good reminder. Allah says,
“The Believers, men and women, are protectors, one of another; they enjoin what is just, and forbid what is evil” [TMQ At-Taubah, 71]
And Allah says, “Nor did they (usually) forbid one another the iniquities which they committed; evil indeed were the deeds which they did” [TMQ, Maa’adah, 79].
In these and many other verses Allah orders to enjoin what is good and forbid what is evil. This should be a lesson for every Muslim to be learned. In another verse, Allah mentions about the existence of a party that must invite to what is good, enjoin what is right and forbid what is wrong, “Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong; they are the ones to attain felicity” [TMQ Aali ‘Imraan, 104]
My dear brothers, there is such a party amongst you, which is said to attain Allah’s pleasure, which enjoins what is right and forbids what is wrong; It is Hizb ut-Tahrir. It is a party that sees its major task as liberating Muslims from the oppressive colonialism of the Kaafireen, their systems of kufr and their civilisation, which leads people astray. We do hope that whoever follows its path shall definitely attain felicity. You should not lose your faith either, because Allah says in His Book,
“Truly, no one despairs of Allah’s soothing Mercy, except those who have no faith” [TMQ Yusuf, 87]
Dear brethren, I would like to give you some advice, with all respect to your position and age - never be satisfied with the favours of this worldly life, which are finite, do not be indifferent to the hereafter and never turn your faces away from the truth after you have heard it. My brothers, pray only to Allah Almighty. Praying to him means obeying His orders and refraining what He has forbidden. In His Holy Book,
Allah says to Muslims, “Heed not the type of despicable man, ready with oaths, A slanderer, going about with calumnies, (Habitually) hindering (all) good, transgressing beyond bounds, deep in sin” [TMQ Al-Qalam, 10-12]
These qualities revealed by Allah are in full correspondence with the qualities of Karimov, may Allah’s curse be upon him. Or do you not see that he is an evil person? Or have you forgotten that he breaches his oaths? Do not you realize that he is imprisoning Muslims and even encroaches upon Muslim women? Or do you deny that he is an obstacle between the people and the Deen of Allah, deep in sin, who is, after all, a base-born Kaafir? Dear Muslim brothers, I hope you shall draw the right conclusions from my experience and appeal to you. Maybe after reading my letter you will shed some tears or burn in anger. I beg Allah Almighty to make your tears atonement for your sins, to invoke your anger from your faith. May Allah save us from punishment and hardships of this worldly life and the akhirah. May He grant us the rewards of this life and the akhirah and put our feet firmly on the right path. Ameen.
Dear brethren, we constantly beg Allah in your favour, please do the same in our favour, since prayers have no bounds or distances. The One who accepts our prayers is All-Capable and Merciful. Again, we ask Allah to grant you all the good, to speed His help and victory.
Yours Sincerely, your Muslim brother who loves you for the sake of Allah.
April 13th 2002
This was the moving dua' made by Imam Hussein (ra) just before the massacre in Karbala. Just before his martyrdom at the hands of the forces of Yazid bin Muawiya.
There are certain events in history that shape the emotions of a nation; moments that stir passions and produce personalities that mould the destiny of peoples. The massacre of Karbala is one such event. As Muslims all over the world in the month of Muharram remember the bravery of Imam Hussein (ra), we should understand the lessons to be learnt from Karbala.
Succession to the Throne (Wilayatul A'hd)
Near the end of Muawiya (ra) period as Khalifah, he (ra) became influenced by certain prevailing notions from the recently conquered Persians. This was the notion of hereditary rule. Hence he (ra) began a campaign to introduce hereditary rule into the structure of Islam. He did this because he used to understand the state leadership as monarchy and not Khilafah. To have monarchy, by force or otherwise, is something which Islam does not accept, and cannot be added into the Islamic ruling system.
He (ra) tried to place his son, Yazid, as the crown prince even though there is no prince-hood in Islam. The historians like Ibn Kathir and Ibn al-Athir narrated that after his Walis had failed to take the Bay'ah (oath of allegiance) to Yazid in Hijaz, Muawiya went there himself accompanied by the army and loaded with money. He summoned the prominent figures and said to them: "You have known my conduct towards you and my family ties with you, Yazid is your brother & your cousin. I want you to propose Yazid for the Khilafah, so that you would be the ones who remove and appoint; who put people in authority and collect and distribute the funds."
Abdullah b. Al-Zubayr (ra) replied to him that he should either choose what the Messenger of Allah (saw) did, when he (saw) did not designate anyone, or what Abu Bakr (ra) did, or what Umar (ra) did. Muawiya became angry and he asked the rest of the people, and their reply was the same as Ibnul-Zubayr (ra). Upon this Muawiya said: "You have been warned! I am going to speak a word, and I swear by Allah that if any of you replied to me by uttering a word on that occasion, he would not utter another word before the sword had reached his neck. So every man has only to spare himself." Then he ordered the chief of his guards to place two men behind every prominent person of Hijaz and every opponent, with the instructions that if any of them answered back, to strike his neck with their swords. He then climbed up to the Minbar (podium) and said: "This group of people are the leaders and the best among the Muslims and no decision is taken without them, and no matter is settled without their consultation. They have consented and given the Bay'ah. So, do give your Bay'ah in the name of Allah."
This is the basis on which Muawiya (ra) established the system of appointing a crown prince. However this was not what the Sahabah as a whole agreed too. Umar (ra) described appointing a crown prince, by saying: "If a man gave authority to someone because of a relationship or a friendship between them while there were among the Muslims men better qualified than him, he would betray Allah, His Messenger and the believers."
Muawiya (ra) was getting older day by day. At the age of 75, he became seriously ill and died in the middle of the month of Rajab 60 AH.
The road to Karbala
As Imam Hasan (ra) had already died before Muawiya (ra), a political vacuum had developed. Yazid took advantage of this situation and wrote a letter to Waleed bin Utba bin Abu Sufyan, who was appointed the Governor of Madinah by Muawiya (ra), to demand the bay'ah from Imam Hussein (ra) or else upon refusal, his head. Waleed invited Hussein (ra) to a meeting for this purpose. Hussein (ra) did not give his word at the meeting and decided to leave Medina along with his family to proceed to Mecca. When Hussein (ra) reached Mecca he received letters from Kufa urging him to go to Kufa to become the Khalifah. Hussein (ra) sent an emissary, his cousin Muslim Ibn Aqeel, to Kufa to ascertain first-hand information about the situation in Iraq. Imam Hussein (ra) also knew that giving the bay'ah to a usurper like Yazid would certainly place Islam at great jeopardy. Therefore he decided to leave Mecca for Kufa. Many friends and relatives urged Imam Hussein (ra) not to go to Kufa, but he insisted on going. Imam Hussein (ra), along with his family, friends, and companions began the journey towards Kufa (1,100 miles away) in a long caravan in the blistering heat of summer.
During the early phase of the journey the caravan met Al-Farazdaq (a famous poet) at a place called al-Sifah. Al-Farazdaq advised the Imam not to go to Kufa because though people's hearts were with him, their swords would be against him. But the Imam continued with the journey, and he received the first letter from his emissary Muslim Ibn Aqeel with good news. The letter indicated that the people were more than ready to welcome the Imam in Kufa and were looking forward to his leadership. Hussein (ra) decided to send another emissary to Kufa with a message. The caravan kept proceeding toward Kufa. Many days passed but the Imam did not receive any more responses from Muslim Ibn Aqeel.
In Kufa, Muslim Bin Aqeel with the help of Mukhtar Al-Thaqafi and Hani Ibn Urwah continued to hold meetings with the supporters of the Imam. Within a short period of time the gatherings started to gain momentum. Yazid learned about Muslim's successes in Kufa and appointed Ubaidullah Ibn Ziyad to replace al-Nu'man Ibn al-Basheer as Wali of Kufa.
Meanwhile, as Hussein's (ra) caravan got closer to its destination (Kufa), coming to a place called Zubalah, Hussein (ra) unexpectedly received shocking news. The shocking news was about Muslim Ibn Aqeel and the person who provided him shelter, Hani Ibn Urwah, both of whom were arrested and beheaded by the Governor Ibn Ziyad. Mukhtar was also arrested, imprisoned and tortured by Ibn Ziyad. Hussein (ra) gathered his companions and disclosed to them the bad news. Becoming scared, some companions left the caravan. Imam Hussein (ra) continued with the journey along with close companions and family members until he was face to face with 1,000 horsemen led by Hur al-Riyahi, representing Yazid's forces. The enemy army blocked the camps of Hussein (ra) from advancing and tension started to rise between the two sides. Hussein (ra) addressed the enemy explaining to them his motive for going to Kufa was in response to the invitation of the people. He even showed them a bag full of letters he had received from Kufa. Hur said that he and his men were not the writers of those letters. The Imam told them that if they did not like him to advance with the journey, he was prepared to return to Hijaz. Hur replied: "We are commissioned to follow you until we take you to Governor Ibn Ziyad", and suggested to the Imam to go towards a station which is neither Kufa nor Medina.
Hussein (ra) found the proposal fair and turned the caravan away from Kufa. Hur and his army marched parallel to the Imam. The two sides reached a village called Nainawa where Ibn Ziyad's messenger delivered a message to Hur. The message read: "...force Hussein to a halt. But let him stop in an open space, without vegetation or water." Hur conveyed the contents of the letter to Imam Hussein (ra). The Imam defiantly resumed his journey and reached a place where another enemy force blocked his move and forced him to stop. When Imam Hussein (ra) learned that the place was called Karbala, he ordered his camp to be setup. That day was 2nd of Muharram, Hijri 61.
Upon learning that his army had succeeded to lay a siege around the Imam's camp, Governor Ibn Ziyad sent additional military units to Karbala and appointed Umar Ibn Sa'ad in charge. Imam Hussein (ra) opened a dialogue with Umar Ibn Sa'ad and convinced him to lift the siege so that the Imam with his family and companions could leave Iraq. Umar Ibn Sa'ad liked the Imam's proposal and sent a message to Governor Ibn Ziyad notifying him about the results of the talks with Imam Hussein (ra). Ibn Ziyad also found the Imam's proposal acceptable. However before agreeing to it officially, Shimr Bin Dhil-Jawshan, opposed it strongly. As a result Ziyad wrote a letter to Umar Ibn Sa'ad commanding him to either go to war with Imam Hussein (ra) or be relieved of his duties as commander of the army and Shimr would not only replace him but despatch Ibn Sa'ad's head to Kufa as well.
Umar Ibn bin Sa'ad got the letter. After pondering over the consequences he decided to fight Imam Hussein (ra). On the 7th day of Muharram he moved his troops closer to the camp and began to surround the Hussein camp. Ibn Sa'ad laid a blockade around the camp to cut it off from access to the river Euphrates, to deprive it of water in a move to force them to surrender.
Two days later, (on the 9th of Muharram), the enemy forces closed in on the camp of Imam Hussein (ra). Hussein (ra) asked his brother, Abbas, to talk to Ibn Sa'ad and request a delay of the aggression by one night. Umar Ibn Sa'ad agreed to the request. He ordered his troops to delay the aggression until the following morning. Imam Hussein (ra) and his companions spent that night in prayer.
The Dawn of Ashuraa
Finally, the day of Ashuraa (10th Muharram) dawned upon the soil of Karbala. It was the day in which Muslim blood would be shed and 72 innocent lives would be sacrificed.
In the morning Hussein (ra) went out of the camp and saw Umar Ibn Sa'ad mobilizing his troops to start the hostility. He stared at the intimidating army, and as large as it was Hussein (ra) showed no signs of compromise. Hussein (ra) raised his hands to Allah:
"O Allah! It is Thee in whom I trust amid all grief. You are my hope amid all violence. Thou are my refuge and provision in everything that happens to me. How many grievances weaken the heart, leaving me with no means to handle them, during which friends desert me, and my enemy rejoices in it. I lay it before Thee and complain of it to Thee, because of my desire in Thee, Thee alone. You relieve me of it and remove it from me. Thou are the Master of all Grace, the Essence of Goodness, and the Ultimate Resort of all Desire."
Umar Ibn Sa'ad threw an arrow in the air to indicate the start of the battle.
The tragedy at Karbala
Imam Hussein's (ra) supporters insisted on being the first to fight. Therefore, they took the brunt of the enemy attack. The battle was ferocious. Within a short time the Imam's supporters slew a large number of the enemy fighters, they were on the offensive and the enemy on the defensive. This caused apprehension and confusion in the enemy. The 72 people of Hussein's (ra) force against the 5,000 of the enemy force. So worried and nervous did the enemy become that their commander-in-chief ordered his army to set fire to the Imam's tents (which were occupied mostly by frightened females and children), and he reinforced his fighters with more troops.
By noontime, the Imam stopped the fight to perform the Salah. By this time those left were mainly his family and a few supporters. They performed the Salah together. Two supporters were guarding the performers of the Salah. When the Salah was finished one of the guards fell dead; there were 17 arrows in his back.
Ali Akbar, Hussein's son obtained permission to fight and dashed toward the enemy. He engaged them in fierce fighting and he continued to move forward, deep inside the enemy. The enemy was overpowering in number, it overwhelmed him cutting him with swords and spears, and his body became nothing but wounds gushing blood, until he died. Imam Hussein (ra) rushed to the area and picked up the wounded limp body and brought it to his camp. His sister and others in the camp were horrified and shocked at the scene.
Abbas and five other brothers of Imam Hussein (ra) went to fight next. They also engaged the enemy in fierce fighting. Abbas went towards the river to bring some water for the thirsty children. While he was returning on his horse with the water, he was attacked by a large horde of the enemy, overwhelming and severely wounding him. As much as he tried Abbas could not save the water, he fell from his horse to breathe his last.
Next to the battlefield went the sons of Hasan (ra) and Zainab (ra) and their cousins (about 17 of them). They were all in their teens but each stood bravely.
By the afternoon 70 people had sacrificed their lives in Karbala. All had fought under nerve-racking conditions: severe thirst, dehydration, exhaustion, and agonizing feelings of what would happen to the family of the Prophet (saw) afterwards. Hussein (ra) endured all that and more, for he saw all his beloved ones brutally cut to pieces, including children. Remaining the only one, Hussein (ra) was to face the enemy head on. Precisely at that moment Hussein (ra) heard his baby crying incessantly, agonizing because of the thirst. Hussein's (ra) love for his family was unbound, especially for a suffering baby. He held the six months old baby, his youngest son (Ali Asghar) in his arms, and appealed to the enemy fighters for some water for the baby. The Imam wanted to awaken their Islamic feelings but the stonehearted enemy, instead of giving water, zoomed an arrow toward the agonizing baby and killed him instantly. Imam Hussein (ra) was shocked. He felt an unbearable wave of pain. The sight of the limp baby in his arms was agonizingly painful. He filled his palm with the blood of the baby, and threw it upwards toward the sky, complaining to Allah (swt):
O Allah, O my Lord! My consolation is the fact that Thou in Thine Majesty are witnessing what I am going through.
Imam Hussein (ra) was alone, one man against thousands. He took them on, fighting them bravely, and kept fighting, receiving many wounds in the process. Thousands of enemy fighters were surrounding him but none dared to move towards him. The silence was broken when Shimr screamed for an attack, and then screamed again, threatening. In response they attacked collectively, and one sword fell on Imam Hussein's (ra) left wrist and deeply cut his left hand. The blood gushed like a fountain. Another sword was soon to follow and it hit his upper back. Imam Hussein (ra) felt numb as he fell to the ground, bleeding profusely. He was at the point of shock, even though staggering he tried to stand by leaning on his sword. Then he received the fatal blow.
It was at this point, that Shimr came forward and severed Imam Hussein's (ra) noble head from his body, the noble head kissed often by the Prophet (saw)! Shimr and others had the audacity to carry it on the tip of a spear to Yazid, 600 miles away! At this, an old man in the assembly cried: "Gently! It is the Prophet's grandson. By Allah, I have seen these very lips kissed by the blessed mouth of RasoolAllah (saw)."
Yazid the usurper (Mutasallit)
It is clear that these events were organised and executed by Yazid. Yazid never received the bay'ah by consent and selection, and thus never held the seat of Khalifah. He was a usurper (Mutasallit).
If a usurper were to seize power by force he would not become Khalifah, even if he declared himself to be the Khalifah of the Muslims. This is because the Khilafah in this case would not have been contracted to him by the Muslims. If he were to take the Bay'ah from the people by force and coercion he would not become Khalifah even if the Bay'ah was given to him (taken by him). This is because a Bay'ah that is taken by force and coercion is not considered valid and the Khilafah cannot be concluded by it. For it is a contract based on mutual consent and choice, and cannot be concluded forcefully, or by coercion. The Khilafah cannot therefore be concluded except by a Bay'ah of consent and choice.
However, if the usurper managed to convince the people that it would be in the interest of the Muslims to give him their Bay'ah and that the implementation of Shar'a rules obliges them to give the Bay'ah, and they were convinced of that and accepted it and then gave him the Bay'ah by consent and free choice, he would become Khalifah from the moment that the Bay'ah was given to him by consent and choice. This never happened in the case of Yazid, and the Muslims were correct in trying to secure the Bay'ah for the man whom they wished to pledge allegiance to.
Lessons from the tragedy of Karbala:
Karbala is amongst one of the worst tragedies humanity has ever seen. It is imperative that we learn vital lessons from this disaster. The following lessons can be learnt from this entire episode:
Khilafah is a vital issue
The institution of Khilafah is matter of life and death. A matter which Imam Hussein (ra) gave his life, his family's lives and the life of his son for. This was done in order to ensure that the seat of Khilafah not be abused or usurped.
1. Bay'ah is the only method to appoint the Khalif - It must be given by consent and choice
The Bay'ah is the only Islamic method to appoint the Khalifah. We can see clearly that Yazid never received the Bay'ah by consent and choice. Indeed his father took the Bay'ah by force for him, and he subdued any opposition to his power by killing. A vital lesson to learn is that, just like any contract, the Bay'ah cannot be taken by coercion, but must be based on consent and choice.
2. The process of Bay'ah must be codified and put in the constitution of the Islamic Khilafah
We saw how Muawiya (ra) was able to manipulate the Bay'ah contract for his son. This would have been far more difficult had the process of Bay'ah been codified and put in the constitution of the Islamic Khilafah. This would ensure that due process would be followed which the Ummah had agreed too.
3. Rotating the Walis quickly
It can be seen that one of the reasons that allowed Muawiya (ra) to gain such popularity and build a strong support base in Syria (which later allowed him to appoint Yazid) was that he was allowed to remain in the position of Wali for over 20 years. It would be considered wise political manoeuvring for the Khalifah to change his Walis regularly.
The Messenger of Allah (saw) used to appoint Walis for a period of time and then relieve them, and no Wali remained at his Wilaya during the whole era of the Messenger of Allah (saw). This indicates that the Wali should never be appointed permanently, but only for a short spell after which he is removed. However, evidence about the length of this period (i.e. whether it should be long or short) has not been determined by the actions of the Messenger of Allah (saw). All that is related to this matter is that the Messenger of Allah (saw) did not keep a Wali at his post during the whole of his life. What has been established as a fact is that he (saw) used to appoint the Walis and then relieve them. However, the civil strife (fitna) that shook the Ummah was caused by the lengthy period of Mu'awiya's Wilaya over Ash-Sham during the times of Umar (ra) and Uthman (ra). This leads us to the conclusion that a lengthy period of Wilaya could harm the Muslims and the State. This is why the period of Wilaya should not be long.
Umar (ra) was known to be strict when accounting the Walis and the Amils. He would even remove some of them on just a suspicion without conclusive evidence. He even used to remove a Wali on the slightest doubt that did not even reach the level of suspicion. He was asked about this one day and he said: "It is easy to swap an Amir for another so as to amend the people's affairs."
4. Constantly checking up on them
Another lesson we can learn is that the Khalifah must constantly enquire about the works of his Walis and he should monitor them closely.
The Khalifah should appoint someone who would check their state of affairs and carry out inspections. The Khalifah should also meet with all of them or some of them from time to time and listen to the complaints of the subjects against them.
It has been confirmed that the Messenger of Allah (saw) used to examine the Walis when appointing them, as he did with Mu'az (ra) and Abu Moussa (ra). He used to explain to them how they should conduct their duties, as he did with 'Amr b. Hazm (ra). He also drew their attention to some important matters as he did with Aban b. Sa'id (ra) when he appointed him Wali over Bahrain and said to him: "Look after Abd Qays and honour their leaders". Likewise it has also been confirmed that he (saw) used to hold the Walis to account, inspect their situation and listen to news brought to him about them. He (saw) used to ask the Walis to account for the revenues and expenses spent.
Umar (ra) used to closely monitor the Walis, and he appointed Muhammad Ibnu Maslama (ra) to examine their state of affairs and inspect them. Umar (ra) used to gather the Walis during the Hajj season to review their performance and to listen to the complaints from the people about them, and he also used to discuss with them the affairs of the Wilayahs and ask about their own conditions. It has been reported that Umar (ra) once said to people around him: "Would you say that my duty would be fulfilled if I appointed over you the best from amongst you, and ordered him to be just?" They said: "Yes." He said: "No. Not until I had checked his performance, and seen whether or not he did what I had ordered him to do."
5. Walis should have restricted powers
Muawiya (ra) was appointed Wali over Syria and Iraq with general powers, i.e. a general Wilaya. He had full control over the armed forces, the finances, the judiciary, the police force, the economy, the administration and all other aspects of ruling. It can be seen that had the powers of Muawiya (ra) been limited, he might not have been able to muster the support needed to fight Ali (ra) or award his son leadership.
In the wake of Uthman's (ra) death, Ali (ra) had problems getting Muawiya to come under his authority. This was because, Muawiya (ra) had built a strong power base when he was a Wali over Ash-Sham. Therefore, giving a general Wilaya causes a known harm to the Islamic State. Thus, the Wali should be given a restricted Wilaya in a way that would prevent him from becoming autonomous of the Khalifah and strengthening the Khalifah himself.
This can be further seen in the latter Khulafah of the Abbasid period where the Wilaya became autonomous from the centre, further weakening the Khilafah state itself.
The main factors contributing to a breakaway would be the armed forces, funds and the judiciary, because the armed forces represent the power, the funds represent the "life blood" and the judiciary demonstrates the safeguarding of the rights and the execution of the penal codes. Therefore the Walis should be given a specific (Khassa) Wilaya that excludes the judiciary, the armed forces and the funds. Delegating these to the Wali would encourage a potential breakaway and this would undermine the State's authority.
6. Conditions of the Wali
The Messenger of Allah (saw) used to select his Walis from among the good people, and those who had knowledge and were known for their piety. He used to select them from among those who were experts in their field, and who would fill people's hearts with Iman and respect for the State. Sulayman Ibnu Barida reported on the authority of his father that he said:
"Whenever the Messenger of Allah (saw) appointed an Ameer over an army or an expedition, he used to advise him regarding himself to fear Allah, and to be good to the Muslims who accompany him," [Muslim]
Since the Wali is, in fact, an Ameer over his Wilaya, the Hadith would then apply to him as well. Appointing Walis and rulers devoid of these qualities could lead to the problems mentioned earlier.
The massacre of Karbala has highlighted the importance to Muslims to always stand steadfast in dealing with oppressive rulers. The rulers of the Muslim world today have not been appointed by the will of the Muslims, but imposed upon the Ummah by the Western colonialists. They are usurpers (Mutasallit) and have taken the authority away from the Ummah. In order for the Ummah to realise her full potential, and restore the honour that Islam has given her, these false Yazids need to be replaced with a just Khalifah.
"Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam)."
[TMQ al-Nur: 55]
April 10, 2004
Monday, January 29, 2007
Thursday, January 25, 2007
Delegation of Hizb ut-Tahrir in SudanSubmits a statement on the execution of Shabab of Hizb ut-Tahrir in Morocco to the Moroccan Embassy
A delegation of Hizb ut-Tahrir submitted today the 29th Dhil Hijjah 1427 A.H 18th Jan, 2007 C.E to the Moroccan Embassy in Khartoum a press statement issued by the Media Office of Hizb ut-Tahrir in north Africa titled:
"وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُّبِينًا".
“And those who annoy believing men and women undeservedly bear on themselves the crime of slander and plain sin.”
The statement cites reports by the shabab of Hizb ut-Tahrir about executions and kidnappings by the security agencies of Morocco. They were also charged regarding the following allegation:
- Receiving donations and gifts from abroad to threaten peace and calm.
- Distributing leaflets of congratulations on eid al adha 1426 A.H.
- Distributing leaflets about autonomous rule in al Sahara and stating its opinion on it.
- Distributing pamphlets that called for the true Islamic rule, which is the Khilafah system, in place of the man-made government in Morocco which does not implement the commands of Allah (swt) and His Prophet (saw).
- That they belong to the Hizb ut-Tahrir.
The statement highlighted that the Hizb ut-Tahrir is well known to all and that it is political party whose ideology is Islam. It does not undertake material action, and this is not due to its fears from any one but because follows the methodology of the Prophet (saw) who did not utilize any material means during the Da’wah phase while in Makkah. The (Moroccan) state cannot deny this. Therefore Hizb ut-Tahrir is a political party that does use material action and methods and this is evident throughout its existence of more than fifty years.
The statement named the shabab who have been sentenced to between 3 to 4 years with financial penalties. The statement said that the authority in Morocco is similar to a colonialist state that has abandoned its obligation of calling for the Khilafah and imprisons the shabab to prevent them from the truth, as Allah (swt) said:
وَمَا نَقَمُوا مِنْهُمْ إِلا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ
“They had nothing against them, except that they believed in Allah, the All-Mighty, Worthy of all Praise!” [TMQ 85:08]
In conclusion the statement said: “The treacherous await humiliation in this world and on the day of judgement, there is severe punishment for them. As Allah (swt) said:
]وَلاَ تَحْسَبَنَّ اللّهَ غَافِلاً عَمَّا يَعْمَلُ الظَّالِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَارُ + مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاء[
"Consider not that Allah is unaware of that which the Zalimun (polytheists, wrong-doers, etc.) do, but He gives them respite up to a Day when the eyes will stare in horror. (They will be) hastening forward with necks outstretched, their heads raised up (towards the sky), their gaze returning not towards them and their hearts empty (from thinking because of extreme fear).” [TMQ 14:42]
Ibraheem Othman (Abu Khaleel)
Official Spokesman of Hizb ut-Tahrir Sudan
Events in Somalia point to the fact that humanity is the victim of what is touted as the War on Terrorism
The entire world has been a witness to the exodus of the forces of the Shar’iah Courts in Somalia and the subsequent return of the merchants of weapons and wars who have tightened their hold on capital Mogadishu. They have frightened the residents, paralysed their movement and muffled their voices. This has brought Somalia back to the violent era when it was under intimidation and now we see dead bodies strewn over the middle of its streets. This is not all; missiles are being shot over residents without warning, killing women, children and the elderly for nor crimes of them!
In the recent days tens of innocent Somalis have been killed by the random and senseless canon-fire by the Americans. Despite this the US talks of achieving success in targeting what it suspects, ‘a terrorist’! The world remains a mere spectator of this butchery and accepts the destruction of the innocent and their belongings, because all this is seen as their ‘War on Terror’! Yes, while tens of innocents are killed, the world does not as much as open its lips. They are content to accept any crime so long as it can be shown connected with killing of what they suspect as ‘terrorism’.
The insensitivity to a heinous and horrid crime of such magnitude clearly proves that this so called ‘War on Terror’ has not simply killed thousands of human beings, but has killed humanity in the peoples as a whole! It has also exposed the greed of the colonialist leaders. What is being projected as the ‘War on Terror’ has indeed nothing to do with it except to eliminate anyone who stands in the face of corrupt capitalism and colonialism, which in other words is Islam and Muslims!
In certain regions, Europe for instance, the ideological struggle revolves around its weapons; word and thought while in certain other regions like Somalia, the physical struggle is about its components; violence and destruction, because in Somalia the vital interests of the Capitalists and their benefits combine with the presence of those who believe that the best solutions for their problems lie in Islam. Therefore Somalia with its strategic geography and resources, and because there are people in Somalia who are opposed to the corrupt system of capitalism that is imposed on them by the West and have their conviction in Islam which they try to implement, was ripe for such armed struggle. It is for this reason that the destructive weapons of the colonialist capitalists have tried to destroy Somalia and violate its territorial integrity. This is why Somalia was punished, just like Afghanistan and Iraq in the name of liberating it from terrorism!
Somalia has been a living example where the people discarded the corrupt system of capitalism and expressed their desire to restore to the society and ruling, the system of Islam. It was Islam that illuminated the path for the people of Somalia and united them under a single flag and thus they lived in peace under the leadership of the Islamic Courts. And to those who believe that the barbaric violence imposed on the Somali people may affect and influence their desire to restore Islam: the concept of Khilafah and returning to Islam has been uprooted in the minds of the Ummah and such violence will erode it even further. What we witness in this violence by the capitalists and the barbaric destruction is their frustration that the concept of Khilafah is still alive. Therefore we say: the time has come, the hearts and minds of the Muslims have been possessed of the ideological Islam!
Abu Zain Okai Bala
Monday, January 22, 2007
The current series started with the introduction of well known celebrities from the west, and to create interest and perhaps the odd conflict they chose the Bollywood actress Shilpa Shetty. True to form much interest and viewers was received from the Indian community and many other fans of Indian films, which includes many Muslims.
As usual being cramped into a house together is a recipe for some greate ntertainment and tantrums from all the house mates competing for the £ 100 000 prize, and trying hard not to be nominated for eviction by the great British public and therefore acting in a very fake and artificial manner.
Recently the show was performing badly in terms of viewing figures, and soon afterwards Big Brother which edits the tapes for the whole show and sometimes censors inappropriate content such as Jermaine Jackson praying to Allah in this series, decided to show scenes where Jade used language which can only be described as offensive towards Shilpa and told her to go back to
India, called her “Shilpa popadom”, a reference to her Indian origin, there were other things she said but these are the salient and controversial points.
Since these scenes were shown the complaints from people in the UK flooded in, about 30 000+ , newspapers started discussing the alleged racism, radio phone ins as well and bullying help lines also witnessed a rise in calls, oh of course viewing figures doubled as well. The Indian Government also jumped in and coerced Gordon Brown who was on a visit to apologise and make a statement about condemning racism, quite funny their has been no official apology from the British Government about the illegal invasion of Iraq based on lies and sexed up dossiers. India as the new industrial superpower needs to be pleased and kept sweet it seems.
So it is correct to say that Big Brother and the alleged racism has become a topic of conversation at least in the UK and everyone has opinions on it, which for a society like the UK where half the people don’t even bother to vote for a Government of their choice is actually very good, it’s a pity they are discussing something shallow and irrelevant, but then again at least it’s a start.
Much of the discussion is focussed primarily on the way Shilpa has been treated by Jade and others, and the complaints address this point as well.
Jade is behaving in a way which she considers to be normal for her, and said things which she only regrets because of fear of prosecution, loss of sponsorships and being labelled a racist. As we all know from experience even the most ardent racist says “I’m not a racist, I got lots of coloured mates, and I support Arsenal “.
I would like us all to imagine being in Shilpa’s position and Jade swearing at us, being aggressive and racist. What would we as Muslims do?
Stay and accept this treatment or leave voluntarily as two other people on the current series have already done?
What is more important Dignity or Money?
I am absolutely certain that Shilpa has been called much worse by the Indian media, who delight in digging up all manner of dirt from the family closets and displaying it on the front pages for public consumption, which cannot get enough gossip about their favourite stars, who seem to have replaced the many clay idols which the Hindus have as Gods and whose pictures they have
on their walls.
Also a lot has been made about the dispute being a class one and on this I would like to add that in the Indian sub-continent respectable families do not allow their daughters to enter the film industry and respectable families do not want Bollywood actresses for their daughter in laws, not in real life anyway.
Maybe in India, being the worlds largest Secular democracy, things maybe changing in terms of how these actresses are viewed, but in Muslim Pakistan and Bangladesh actresses are perceived as being little better than prostitutes; ok as a mistress but definably not as a wife. So she has been called much worse and accepts that it does indeed go with the territory, after all fame and money do not come cheap even if u do enter a cheap profession, where the better liar you are the more convincing you appear, and maybe her behaviour on this show is all part of an act.
Contrast how Jermain Jackson would have reacted if he was abused in this manner. Being a Muslim who has continued to observe his prayers regardless of what anybody thinks or says. We can assume that he would not have allowed himself to be insulted because Islam forbids a Muslim from accepting abuse or racism and the Muslims who read this article will agree with me.
Millions of Indians in the UK and India itself have phoned and even burnt effigies of Big Brother, to show the level of displeasure and anger they felt. Question is, does Shilpa being an Indian not feel the same and why hasn’t she left of her own accord, after all dignity and honour cannot have a price put on them.
Maybe I am approaching it from an Islamic perspective where honour and dignity is to be protected at all cost regardless of the financial loss.
These shows are full of deceit and deception and on many occasions the participants have been deceived and humiliated. So why can we not assume that all this dispute between Shilpa and Jade is in fact part of the plot and storyline and conveniently is acted when the viewing figures have taken a nose dive and the public is being taken for a ride?
Shilpa makes a serious allegation of being discriminated against by Jade then withdraws her comments at a later date to perhaps defuse the drama and look foolish in the process, just like the boy who cried Woolf.
In conclusion people are offended by Jades behaviour when we all know that this type of behaviour is very common in this society and in the workplace. Over the last few years I have lost count of the number of news articles, TV programs and comments from western politicians which has vilified and demonised Islam.
The only people who complained or protested in large numbers were Muslims, and even for protesting we were vilified. It seems we are expected to keep quite and just accept the abuse and slander meted out to us in the name of freedom of speech and expression, but if an Indian, Hindu, Bollywood actress is insulted the In-coming Prime Minister and other senior British
politicians have to issue apologies and condemnations.
I suppose India being a Secular state which has no ambitions for ever threatening or spreading its way life is not seen as a threat, whereas the Islamic ideology is seen as a threat “whose adherents are working to establish the Caliphate from Morocco to Indonesia “[George Bush Jnr and later quoted by Tony Blair]
Thursday, January 18, 2007
For example someone may be asked, "Is it permitted to be a councillor in the local government in Dar al-Kufr?" They may answer, "It is permitted as its reality is different to an Member of Parliament." This would be a disaster for the da'wah as the person would have permitted something haram without having knowledge of the shariah rule. He would be sinful for doing that and would be guilty of misguiding others.
Another example may be someone is asked, "Is it permitted to send your children (non baligh)to schools which teach Kufr?" They may answer, "It is permitted as long as you refute it to them when they come home and attempt to build the Islamic concepts in them." Again this would be a grave error as the person would have permitted something haram and it would allow childrens minds to be filled with the Kufr culture in a stage when their minds are not developed enough to distinguish between right and wrong.
In order to build the Islamic values and the adherence to the ahkam shariah within the Muslims, da'wah carriers need to ensure that they have knowledge of the ahkam shariah so they can work to propogate them accurately and not misguide Muslims in the name of Islam.
‘Umar (ra) said: “We have been forbidden from pretence (of knowledge).” [Reported by al-Bukhari]
Masruq said: We came upon 'Abdullah bin Mas'ud (ra) and he said: "O people! If somebody knows something, he can say it, but if he does not know it, he should say, 'Allah knows better,' for it is a sign of having knowledge to say about something, which one does not know, 'Allah knows better.” Allah said to His Prophet: “Say (O Muhammad SAW): "No wage do I ask of you for this (the Qur'an), nor am I one of the Mutakallifun (those who pretend and fabricate things which do not exist).” [TMQ Saad38:86] [Agreed upon]
The Imam of Darul-hijrah; Malik b. Anas (rh) was asked 40 questions. Regarding 36 questions he said: I don’t know.
If we don't know the answer to a question we should simply say, "I don't know" and then find out from someone who is a trusted Faqih or person of knowledge.
Wednesday, January 17, 2007
Answer: It is not allowed for Muslims to form pressure groups (lobbies) to put pressure on western governments or parliaments or to enter the political action by influencing the policy of the government and parliament by resorting to the western laws and values reliance on them to apply the pressure.
a) It is not allowed to form Muslim lobbies with the aim of putting pressure on western governments via the western laws and values and through this to call for western governments to adhere to their own laws and values because the values and laws of the west are kufr laws.
b) It is not allowed to participate in the marches which appeal to the governments and parliament of western countries to support our issues from the standpoint of the laws of western governments and parliaments.
c) It is not allowed for these marches to demand the Security Council to stand with the issues of the Muslims based on its charter. Just as it is not allowed to implore the members of the Security Council whether to vote against or to abstain in our issues according to the Security Council charter.
d) Acceptance of the above: appealing to the Security Council and western governments to issue resolutions supporting the issues of the Muslims based on their laws. Such actions are considered acceptance of these organisations and parliaments.
e) If the organisers of these marches call for the above things ie support of our issues via the Security Council or western parliaments then it is not allowed to participate in these marches. However, if we can change their agenda for the march and to our agenda then we have changed the march to our agenda then this is allowed and this is one of the signs of the success of our work. However, if we participate in the march and they have their own agenda and slogans and we have our own agenda and slogans hoping to change their agenda then this is not allowed.
Also check: Q&A: Seeking our rights under a non-Islamic system
Video: Khilafah Conference 2007 - Sydney, Australia
Video: An outcry to the Islamic Ummah - for how much longer?
Audio: Where disagreement can exist in Islam
Lots of Videos about Da'wah for Khilafah in Turkey
Includes news clips, footage of demonstrations, talks, etc
Video: Demonstration in Bhopal, India due to cartoons insult against the Prophet (saw)
Photos of Uthmani Khilafah during rule of Sultan Abdul Hamid II
Video: Demonstration in al-Khalil (Hebron), Palestine for Khilafah
English Audio's - Explanation of Nizam al-Islam by Sheikh Dr. Mohammad Hawarey
New Arabic documentary about Uzbekistan
Video: Demonstration for Khilafah by da'wah carriers in Wilayah of Turkey
Video: Eid Al-Adha Al-Mubarak Demonstration in Sida by da'wah carriers in Wilayah of Lebanon (Arabic)
Photos: 28th Rajab - Abolition of The Caliphate: Ramallah (West Bank, Palestine)
Photos: 1st Annual Khilafah Conference - Wilayah of Lebanon
Photos: Large demonstration in Indonesia calling for Khilafah
Photos: Protest March in Kuala Lumpur against Israel & for Khilafah
Video: Saudi America - Servant & Master
Video: Iraq Occupied Land
Tuesday, January 16, 2007
Answer: Concerning the books of stage one in the education curriculum for children from age (6-10), it is allowed to illustrate what is of benefit for them in their religion or life, by drawing or story, whether narrated by imaginary people or animals, on condition that the illustration is to manifest a scientific idea of arithmetic or other, or a Shar'i idea such as to illustrate how to make Wudu’ and Salah and so on.
That is based on the Hadith which was narrated by Al-Bukhari and Muslim from Al-Rabee’ bint Mu’awath Al-Ansariyeh, may Allah be pleased with her:
«قَالَتْ أَرْسَلَ النَّبِيُّ صلى الله عليه وسلم غَدَاةَ عَاشُورَاءَ إِلَى قُرَى الأَنْصَارِ مَنْ أَصْبَحَ مُفْطِرًا فَلْيُتِمَّ بَقِيَّةَ يَوْمِهِ وَمَنْ أَصْبَحَ صَائِمًا فَليَصُمْ قَالَتْ فَكُنَّا نَصُومُهُ بَعْدُ وَنُصَوِّمُ صِبْيَانَنَا وَنَجْعَلُ لَهُمْ اللُّعْبَةَ مِنْ الْعِهْنِ فَإِذَا بَكَى أَحَدُهُمْ عَلَى الطَّعَامِ أَعْطَيْنَاهُ ذَاكَ حَتَّى يَكُونَ عِنْدَ الإِفْطَارِ»
"She said the prophet (saw) sent on the morning of Ashura’ to the villages of Al-Ansar, he who woke up not fasting, let him continue his day without fasting, and he who woke up fasting let him continue fasting, so we fasted on that day and let our children also fast, we used to make a toy of hay for them so if any of them cried asking for food, we used to give it to them until the time of breaking the fasting" [Narrated by Al-Bukhari].
And in the narration from Muslim:
«وَنَصْنَعُ لَهُمْ اللُّعْبَةَ مِنْ الْعِهْنِ فَنَذْهَبُ بِهِ مَعَنَا فَإِذَا سَأَلُونَا الطَّعَامَ أَعْطَيْنَاهُمْ اللُّعْبَةَ تُلْهِيهِمْ حَتَّى يُتِمُّوا صَوْمَهُمْ»
"We used to make a toy of hay for them, and take it with us, so if they asked for food we gave them the toy to play with until they finish their fasting". And the Hadith of Aisha, may Allah be pleased with her, she said:
«قَالَتْ كُنْتُ أَلْعَبُ بِالْبَنَاتِ عِنْدَ النَّبِيِّ صلى الله عليه وسلم »
"I used to play with the girls (dolls) at the house of the prophet.." [Narrated by Al-Buhkari] and in a the Riwayah by Muslim:
«كُنْتُ أَلْعَبُ بِالْبَنَاتِ فِي بَيْتِهِ (صلى الله عليه وسلم) وَهُنَّ اللُّعَبُ»
"I used to play with the girls in his house (saw). Meaning the toys…".
In the first Hadith Al-Rabee’ may Allah be pleased with her, made the kids get used to fasting, so if they got hungry she made them play with the toys which were similar to statues, by the approval of the Prophet (saw), because if the Sahabi said we used to do this and that at the time of the Rasul (saw) then it is from the Sunnah. It is known that these toys are not allowed for other than children, because they are statues, and it is not allowed to own statues, but here they are used to teach children what is good for them from their religion (to make them get used to fasting) so it was allowed.
In the second Hadith, Aisha may Allah be pleased with her, used to play with the dolls in the shape of girls, here it is for an allowed benefit in life, meaning that the prohibited statue (toys in the shape of humans) are not allowed, but here they were allowed for children for a benefit for them in life.
Thus using drawings, pictures and stories on the tongue of persons or animals to illustrate an allowed benefit for the child in life or to illustrate a matter which is good for his religion such as a prayer or a behavior or other, to make things nearer to their understanding and to train them on what is good, all of that is allowed if measured on allowing children to play with toys in order to get used to fasting, as mentioned in the first Hadith, and also on allowing children to play with toys as mentioned in the second hadith.
We exclude from that mentioning the verses of Qur'an and Hadiths as texts on the tongue of animals, that is not allowed, the meaning is mentioned only, because mentioning the verses of the Holy Qur'an on the tongue of animals as if it is read by the animals, is not allowed, because the Qur'an are the words of Allah revealed to His prophet to be read for the people to read and understand. As well as the Hadith which is narrated by Rasulullah (saw).
As for mentioning the meaning of the verses of the Holy Qur'an and the Hadith of Rasulullah (saw) on the tongue of the animals in the stories of children, that is allowed.So if it was mentioned in the story that the rabbit says to the fox, why do you want to attack me, don’t you know that Allah forbids attacking and that He does not like those who attack, that is allowed, because the animals are creatures which praise Allah and are subjected to Him.
14 Thul Hijjah 1426 AH
14 January 2006 CE
This answer was verified by Sheikh Ata Abu Rashta
Monday, January 15, 2007
The Messenger (SalAllahu alaihi wasallam) said;
إفترقت اليهود على احدى وسبعين فرقة،
وافترقت النصارة على إثنتين وسبعين فرقة،
وتفترق أمتي على ثلاث وسبعين فرقة
“The Jews were divided among themselves into seventy one or seventy two sects, and the Christians were divided among themselves into seventy one or seventy two sects. And My Ummah will be divided among itself into seventy three sects.” Abu Dawood, at-Tirmidhi, al-Hakim and Ahmad among several others, reported this Hadith. At-Tirmidhi said; “Hadeethun Hassanun Sahih”.
In another variation, Imam Ahmad recorded that Abu `Amir `Abdullah bin Luhay said; "We performed Hajj with Mu`awiyah bin Abi Sufyan. When we arrived at Makkah, he stood up after praying Dhuhr and said; ‘The Messenger of Allah (SalAllahu alaihi wasallam) said;
إِنَّ أَهْلَ الْكِتَابَيْنِ افْتَرَقُوا فِي دِينِهِمْ عَلى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً، وَإِنَّ هذِهِ الْأُمَّةَ سَتَفْتَرِقُ عَلى ثَلَاثٍ وَسَبْعِينَ مِلَّةً يَعْنِي الْأَهْوَاءَ كُلُّهَا فِي النَّارِ إِلَّا وَاحِدَةً وَهِيَ الْجَمَاعَةُ وَإِنَّهُ سَيَخْرُجُ فِي أُمَّتِي أَقْوَامٌ تَجَارَى بِهِمْ تِلْكَ الْأَهْوَاءُ كَمَا يَتَجَارَى الْكَلَبُ بِصَاحِبِه، لَا يَبْقَى مِنْهُ عِرْقٌ وَلَا مَفْصِلٌ إِلَّا دَخَلَه
‘The People of the Two Scriptures divided into seventy-two sects. This Ummah will divide into seventy-three sects, all in the Fire except one, that is, the Jama`ah. Some of my Ummah will be guided by desire, like one who is infected by rabies; no vein or joint will be saved from these desires.’’”
This hadith was also narrated by Abu Dawood (2/503), Ahmad (4/102) and al-Haakim (1/128) among others, with similar wording but with the following addition;
ثنتان وسبعون في النار. قيل: يا رسول الله
من هم؟ قال: الجماعة
“Seventy two in hell fire and one in the Jannah: that is the 'Jama`ah.'”
Some scholars, such as ash-Shawkani and al-Kawthari mistakenly said that this addition is weak. Ibn Hazm wrongly said that it was fabricated.
It is important that Muslims understand this honourable hadith in the correct context. Thus, with the help of Allah (Subhanahu wa ta’aala), a detailed presentation of the meaning of the hadith, its historical manifestations, and its impact on the way Muslims view each other will be given. This hadith has been used by certain people to disparage others; so some who follow the Ijtihad of Sheikh Mohammad bin Abdul Wahhab consider those who do not, as being of the sects that will enter the hell fire. Some who followed the Shafi’i school said this about the Hanafi School and Hanafi about the Shafi’i and so on. Some Sunnis said the same for the Shia, and vice versa.
The hadith mentions the word “Firqah”; this word is a lafz mushtaraq, or homonym. It is a word, which has many meanings. Allah (Subhanahu wa ta’aala) mentions this word in different contexts in the Quran;
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُواْ كَآفَّةً فَلَوْلاَ نَفَرَ
مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ
وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
“Nor should the Believers all go forth together: if a contingent (firqah) from every expedition (taifah) remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them, - that thus they (may learn) to guard themselves (against evil)” [TMQ At-Taubah: 122]
Here, the word firqah is used to mean group or expedition.
وَإِنَّ مِنْهُمْ لَفَرِيقاً يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ لِتَحْسَبُوهُ
مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِندِ
اللّهِ وَمَا هُوَ مِنْ عِندِ اللّهِ وَيَقُولُونَ عَلَى اللّهِ الْكَذِبَ
“There is among them a section (firqah) who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah," but it is not from Allah. It is they who tell a lie against Allah, and (well) they know it!” [TMQ Ale-Imran: 78]
Here again the word firqah is used, but in this context, it is something that is condemned, for the action they carried out was distorting the revelation.
So the context will indicate what the meaning is of the word being used.
With respect to the hadith, Allah's Messenger (SalAllahu alaihi wasallam) explains to us how the Jews were divided into seventy-one sects or firqah, and the Christians were similarly divided into seventy-two firqah. Then he (SalAllahu alaihi wasallam) states that this Ummah will divide into seventy-three sects and that all but the one who follows what he (SalAllahu alaihi wasallam) and his companions followed will be in hell.
Thus, stating the division among the Muslim Ummah amid the Jews and Christians is meant as a condemnation of this act. The questions that therefore arise are, in which areas did the Jews and Christians disagree and how did their disagreement lead to the formation of a firqah or sect? The Qur’an al-Kareem, ordered us not to divide as the Jews and Christians did. Thus, it is important to understand in what it was that they differed.
a) They disagreed over their Messengers. Allah the Supreme says;
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ
بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ
بِرُوحِ الْقُدُسِ أَفَكُلَّمَا جَاءكُمْ رَسُولٌ بِمَا لاَ
تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقاً كَذَّبْتُمْ
“And We had given Musa the Book and followed him by Messengers. And We gave Isa the son of Maryam the clear signs and supported him with Roohul Qudus (Jibra'eel). Is it that when ever a Messenger came to you with a matter that you do not like, you turned with arrogance, calling some liars and killing others?” [TMQ Al-Baqarah: 87]
And He (Subhanahu wa ta’aala) says;
وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ
الْقُدُسِ وَلَوْ شَاء اللّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن
بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُم
مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ
“And We gave Isa the son of Maryam the Clear signs. But they disagreed, some of them believed and some disbelieved” [TMQ Al-Baqarah: 253]
They also disagreed on their Book. Allah the Supreme says;
وَمَا اخْتَلَفَ الَّذِينَ أُوْتُواْ الْكِتَابَ إِلاَّ مِن
بَعْدِ مَا جَاءهُمُ الْعِلْمُ بَغْياً بَيْنَهُمْ
“The people of the Book did not disagree except, out of mutual jealousy, after knowledge had come to them” [TMQ Ale-Imran: 19]
They divided between themselves, calling each other kafir. Allah the Supreme says;
وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَىَ شَيْءٍ
وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ
يَتْلُونَ الْكِتَابَ كَذَلِكَ قَالَ الَّذِينَ لاَ يَعْلَمُونَ مِثْلَ
قَوْلِهِمْ فَاللّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُواْ
“And the Jews claimed that the Christians are on nothing, and the Christians claimed that the Jews are on nothing, while reciting the Book. Those who have no certain knowledge said as they did. Allah will be the Judge between them on the Day of Judgement in that which they disagreed on.” [TMQ Al-Baqarah: 113]
Upon studying the areas in which they disagreed, one finds that they disagreed in the fundamentals of their Deen. They disagreed on their Prophets, the Day of Judgement, the Unity of Allah, resurrection, heaven and hell, etc. These are disagreements on the foundations of belief. Since Allah (Subhanahu wa ta’aala) and His Messenger (SalAllahu alaihi wasallam) ordered us not to divide as the People of the Book did, then we are to avoid that area which their disagreement occurred in. This means that disagreement on the fundamentals of the Deen is condemned.
To explain the above mentioned further, the Tafseer of the ayah;
وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ
“And hold tight to the rope of Allah and divide not,” [TMQ Ale-Imran: 103],
needs to be looked into. Allah (Subhanahu wa ta’aala) orders the Muslims to hold tight and not let go of the rope of Allah (Subhanahu wa ta’aala) and not to divide.
'The rope of Allah'
Ibn Masood (ra), Ali bin Abi Talib (ra), and Abu Saeed Al-Kuddrri (ra) said it is the Qur'an. Others said it is the Deen of Allah (Subhanahu wa ta’aala). Others like Ibnul Mubaarak said it is the Jama’ah.
'And divide not'
At-Tabari said; “…and do not disperse away from the Deen of Allah and His covenant which he took from you in His Book: that you should be together in obeying Him and His Messenger (SalAllahu alaihi wasallam).”
Ibn Katheer said; “He ordered them to stay in the Jama`ah and not to divide.”
Al-Qurtubi said; “Do not divide as the Jews and the Christians in their Deen…and it could mean do not separate based on your desires and interests.”
Therefore, the disagreement that Muslims are not allowed to have is in the fundamentals of their Deen, not in its branches. This is due to several reasons:
a) The texts that condemn the disagreement order the Muslims not to disagree like the People of the Book who disagreed in the fundamentals as previously explained.
The Sunnah of the Messenger (SalAllahu alaihi wasallam) permitted disagreements in the branches or Furoo`.
c) The disagreement that existed among the Sahabah were in the Furoo', not in the Usul (foundations of the Deen). No condemnation was made about such disagreements in the Furoo’.
d) The followers of the Companions (Tabi'een), the generation that followed them, and the scholars of the Salaf (predecessors) accepted the disagreement in the Furoo’ but not in the Usul ud-Deen (foundations of the Deen).
So, for example, Ash-Shafi'i (ra) states in his book Ar-Risalah; “Disagreement is of two types: One that is Haram and the other is not. Everything that Allah established by the definite proof (Hujjah) in His book or clearly stated by His Prophet is Haram to disagree over by the one who knows of it. As for that which can be understood differently or by analogy, since the text can bare it…there is room for [disagreement] unlike in the clearly stated.”
Ibn Taymiyah (ra) in his book al-Fatawa al-Kubra, Vol. 20, p.256 stated; “Then it [the texts] are divided to: that which is definite in its dalalah (meaning). Its definiteness is established in its chain [of narrators] (Sanad) as well as in its contents (Mata), where we are sure that Allah's Messenger (SalAllahu alaihi wasallam) said it and meant that meaning. The other which is indefinite in its dalalah (meaning). As for the first, it must be believed in and acted according to. This is indisputable among the scholars in general. The scholars might disagree however in some news whether their chains are definite (Qat’i) or not and whether their meaning is definite or not. An example of such disagreement is with regard to the news transmitted by the one (Khabarul Wahid) that is accepted by the Ummah or the one that the Ummah has agreed to act upon.”
So the subject that the hadith discusses is not the differences, which arise from interpretation of the texts, which are preponderant in meaning, but it is condemning those firqah (sects) that have differed in the foundations of the Deen. Indeed, the Sahabah (ra) had disagreed in matters, which were related to the branches of the Deen, but they remained united on the foundations of the Deen. Subsequently, the great Mujtahideen of Islam differed on many aspects of the Deen, but they were again in the branches. So the “firqah” which are punished in hell fire, are not those groups which have these legitimate differences. Therefore, those who follow a particular Madhab, such as the Shafi’i, Hanafi, Hanbali, Maliki or even those who follow the schools of thought from the Shia like the Ja’fari or Zaidi, are not labelled with disbelief.
Rather, those sects that are mentioned in the hadith are those who have left the fold of Islam such as the Qadiani, who claimed Prophethood after Muhammad (SalAllahu alaihi wasallam), or those Alawi, who claim Ali (ra) to be god incarnate (may Allah protect us from such deviation), or those who deny the punishment in the Ahkirah, etc. Any group that contradicts the definite text of the Qur’an, falls outside the fold of Islam.
The Hanafi scholar, Ibn Abideen stated this fact; “There is no doubt in the disbelief (kufr) of those that falsely accuse Sayyida Aisha (ra) of adultery, deny the companionship of Sayyidina Abu Bakr (ra), believe that Sayyidina Ali (ra) was God or that the angel Jibril mistakenly descended with the revelation (wahy) on the Messenger of Allah (SalAllahu alaihi wasallam), etc. which is apparent kufr and contrary to the teachings of the Qur'an.” [Radd al-Muhtar, 4/453].
Ibn Abidin continues; "It is difficult to make a general statement and judge all the Shia to be non-believers, as the scholars have agreed on the deviation and defection of the deviated sects."
Even the Shia scholar of the Qur’an, Allama Muhammad Hussein Tabatabai, writes in his very famous exegesis, Tafseer-ul-Meezan, 12th edition, page 109, published in Iran, regarding the completeness of the Qur'an; “The Qur’an, which Almighty Allah descended on Prophet Muhammad (SalAllahu alaihi wasallam), is protected from any change.”
Unfortunately, the ignorance and bigotry of certain groups has led to the passing of Takfir, which had affected the Jews and Christians. It is a way of thinking which regards one’s own opinion and views in matters within the Deen as unquestionably right, and any belief or opinion opposed to or differing from them as unreasonable or wicked.
The Muslim Ummah is one. The Qur’an found in the mosques, throughout the world, whether in Karachi, Tehran, Cairo, Madinah, or Algiers is one. Allah (Subhanahu wa ta’aala) states;
إِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ
“Verily, this brotherhood of yours is a single brotherhood, and I am your Lord and Cherisher: therefore serve Me (and no other)” [TMQ Al-Anbiyah: 92]
The Shia are part of this noble Ummah; they are Muslim and brotherly love needs to exist between all the Muslims. Indeed the Muslim is a brother of another Muslim, whether he is Shia, Sunni or whatever authority he imitates or whichever Mujtahid he follows. This is how the Messenger of Allah (SalAllahu alaihi wasallam) taught us,
المسلم أخ المسلم ، لا يظلمه ولا يخذله ولا يحقره
“The Muslim is a brother of another Muslim, he doesn't oppress him, neither does he hand him over to the enemy, he doesn't disappoint him, nor does he humiliate him.”
Allah (Subhanahu wa ta’aala) states;
هُوَ سَمَّاكُمُ الْمُسْلِمينَ
“It is He who has called you Muslim.” [TMQ Al-Hajj: 78]
Any disagreement which exists, is something which can be referred to the divine texts,
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ
“…and if you differ in anything refer it back to Allah and His Messenger…” [TMQ An-Nisa: 59]
Indeed, it is clear for those who take notice, that the Kuffar have gathered against us and have thrown us all into one bracket and are not going to let a day pass without the spilling of Muslim blood. In spite of the fact that the Kuffar are split in accordance with their benefits, they come together in the war against Islam, and compete in their enmity against it. So should we not gather against them, bonding around Islam, not artificially splitting ourselves into Sunni and Shia and various Madhabs?
وَالَّذينَ كَفَرُواْ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ إِلاَّ تَفْعَلُوهُ تَكُن فِتْنَةٌ فِي الأَرْضِ وَفَسَادٌ كَبِي
“The Unbelievers are protectors, one of another: Unless ye do this, (protect each other by establishing the Khilafah), there would be turmoil and oppression on earth, and great mischief.” [TMQ Al-Anfal: 73]
Source: Khilafah Magazine August 2003 Edition
Sunday, January 14, 2007
Naveed Butt, Pakistan
27th Dec 2006
Friday, January 12, 2007
It is noticed that some of us may not take the Amanah or the responsibility of the Da’wah in the manner it should be taken, some may take it in a light manner such that it is not the centre of their attention and highest priority in their mind. Rather we sometimes see people get dominated by their job, family, studies and other Dunyawi (worldly) matters that lead them to betray the Amanah (responsibility) of Da’wah.
Therefore it is necessary to clarify the meaning of the Amanah, the importance of fulfilling it, the consequences of betraying it and how should it practically manifest.
The Amanah means the trust or responsibility. It has been mentioned in relation to various issues in the texts upon our necks is something mentioned. It has been mentioned in relating to issues such as keeping a promise, keeping the private affairs of someone to yourself and the like. However the root meaning which we are concerned with today is the responsibility of the Deen and its conveyance.
It should be understood that the concept of Amanah (Trust) has been given to us since the time Allah Azza wa Jall created mankind. Allah offered the trust to the Heavens and they refused, He Al Malik (Sovereign) offered it to the Earth and it refused, He Al Aziz (The Mighty) offered it to the Mountains and they refused then He Al Muhaymin (Giver of Protection) offered it to Man and he was indeed foolish and accepted it. Allah says in Surah Al-Ahzab (The Confederates):
إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولًا
“Truly, We did offer Al-Amânah (the trust or moral responsibility or honesty and all the duties which Allâh has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allâh's Torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of its results).” [TMQ 33: 72]
The Prophet (saaw) gave the concept of Amanah such a degree of importance and the responsibility that accompanies it, that he (saw) equated its negligence to Hypocrisy, When He Nabieena (saw) said in a Hadith narrated on the authority of Abu Huraira
"Signs of a hypocrite are three: whenever he speaks he lies; whenever he promises, he breaks his promises; and whenever he has been entrusted, be betrays his trust; even if he fasts and prays and even if he claims he is a Muslim." [Bukhari & Muslim]
And in another narration in the book of Imam Bukhari on the authority of Abdullah Ibn Umar:
“The Prophet said, "Whoever has (the following) four characters will be a hypocrite, and whoever has one of the following four characteristics will have one characteristic of hypocrisy until he gives it up. These are: (1) Whenever he talks, he tells a lie; (2) whenever he makes a promise, he breaks it; (3) whenever he makes a covenant he proves treacherous; (4) and whenever he quarrels, he behaves impudently in an evil insulting manner."
We should think about ourselves – do we have this characteristic of Nifaq (hypocrisy)? Are we truly fulfilling the responsibility of the da’wah. If I was to ask you today – how many of you think you are committing a great sin? Maybe you would think that you are safe from that and that you may only fall into the minor sins now and again. However we need to be careful, if we do not fulfil the Amanah of the Da’wah which is the greatest of the Amanat today, then we will definitely fall into great sin as in reality it would be a great betrayal of this trust.
We need to realise clearly that we are not free from the responsibility just because we are studying in halaqat and engaging in some actions of da’wah. The weight of the problems of the world – all of the evils including the killing of our brothers in Iraq, the abuse of our sisters in Palestine, the insults upon the Prophet (saw) by the Kuffar, the disrespect of the Quran in Guantanomo bay where they throw it in the toilets and where they urinate on it – the obligation to change all of these evils is upon our necks unless we are working to our utmost for the true solution to them, the Islamic Khilafah.
So we do not know whether the sin upon our necks as we mention in the hadith, “Whoseover dies without the bay’ah on the neck dies the death of Jahilliyah” [Muslim] Whether this sin is lifted from our neck or not, because the lifting of the sin is conditional upon the effort we are making in order establish that Khalifah to give the Bay’ah to.
This requires serious effort, discipline, organisation, hard work, sleepless nights and perseverance in the da’wah. Only studying in halaqa two hours a week and talking to people now and again is not acceptable, it will not relieve the sin. Unless we couple that with true activity in order to win people to the true Fikrah (thought).
We should understand what that actually means for ourselves. It was mentioned in the leaflet by the pioneers of the da’wah for Khilafah:
“You are responsible for establishing it in the Ummah. You are the most sensitive in the Ummah, possessing the deepest thought. How would you then accept to sleep while you are in a race with Kufr? If Kufr wins, you very well know what the result will be. Kufr has called all of its supporters against you in order to stop you. After your supporters have fallen, you would not have any support except that of the Ummah when it sees your zeal and sincerity and adopts your ideology. It will embrace your ideology when it realizes that you are neither ignorant nor a coward. This is the practical manifestation of your work.”
It also said:
“Let us learn from them how Allah grants victory, how they built themselves through the hardship of carrying the Da'wa and through establishing the Aqeedah in themselves and in the society. The ideology will not be established in the people and society until we establish it in ourselves by living with the people, educating them, convincing them, caring for them, and discussing with them until they adopt it. This will create ideological awareness which leads to public awareness in favour of the ideology. As a result, the ideology becomes the basis for people's ideas and feelings. Once it is established in such a manner, it guarantees that Islam is alive in reality and is applied….I would like to remind you that when the Prophet (saaw) began his mission, the resistance was stiff even to the very concept of Prophethood. But once the concept of Prophethood was established, even others started to claim it, like Sujah and Musailamah among others.
All of this is regarding strengthening the ideology in ourselves and in the Ummah…all of you should realize the importance of the task and the heavy burden we carry… the idea needs people to carry it in such a way that it becomes the air they breathe and the glasses they see with i.e., people who are completely occupied with the ideology. Also, their number should be enough to carry the Da'wa, to structure the Ummah, to establish the State, and to supervise the application of Islam once the state is established.
Your number, no matter how big, will always be less than what you need today and after establishing the State. The issue of developing…and pumping new blood into it is a very important one. Naturally, it cannot be achieved through prayers and Ibadah even though such things motivate and inspire; it requires hard and well orchestrated efforts.
This means we should focus on winning people over. They are good in nature. They are our supporters, because they accepted our ideas…It is wrong to think that there is no good in the Ummah or that winning people is impossible. We are not able to win the people because of us, not them or the harsh environment or people revolving around their interests.”
“Thus, every Shab…should make visits for the sole aim of winning people. He should not view it as a secondary thing or talk about it during a political talk but the effort should be fully dedicated towards winning people. Let each one of you go through the list of people he knows and add to that list and start working to win them. For Allah's sake, ask yourself: how many people did I win…how many visits did I perform in the last ten years or a given period of time to win the people? I leave the answer to you so that each will question himself before asking when will Allah grant us the victory! You have made the delay of victory a means of despair, and awaiting for the victory some sort of a stage where you tend to relax and wait as if the State is a magic stick that will change the society and construct the Ummah with the reading of Al-Fateha
وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ
"And say: work, for your work will be seen by Allah, His Messenger and the believers and fear Allah so that you may prosper." [At-Tauba 9: 105]
In order for us to fulfil the fard of da’wah and for us to follow the administrative rules of a party we must be disciplined and organised. Being organised means that we don’t leave things to the last minute and when we perform a task we do it properly. Unfortunately we are living in a non-ideological society where the norm is for people to be unorganised, always late in doing things, undisciplined and have a care-free attitude, where giving your word to someone doesn’t mean anything.
We as da’wah carriers must be careful not fall into these things as we believe in Islam and this should transform our thinking and behaviour. Islam should make us disciplined, organised, on time and thoughtful in achieving our tasks in the best way. The Prophet (saw) said:
“Verily Allah has enjoined the perfection (ihsan) to everything; so when you kill, do so in a good way and when you slaughter, slaughter in a good way.” [Narrated by Muslim from Shaddad bin Aws]
So we must work to perfect our actions. In order to do this we have to think properly about actions and to think about the best way of achieving results.
E.g. So if have to attend a meeting, circle or halaqa – we must think beforehand about how to reach there on time, the mode of transportation we will use, will there be a lot of traffic or not, etc. If the halaqa was early morning after Fajr, then we would ensure that we would set our alarm clock in order to wake up in time. This is what is meant by seriousness in thinking.
E.g. If we need to prepare a talk to deliver, we must think in advance about the subject, the audience, the concepts you aim to pass, what examples will be relevant and then to prepare it properly in advance and to ensure you have enough time to revise it and check through it.
E.g. If we are instructed to give a report about an activity then we should think about it properly, structure it, spend time on it and give it in a detailed manner so as to convey the reality properly. If the Kuffar can do this in their businesses and institutions – then how can we not do this? As we are doing not only a mubah (permitted) or mandub (recommended) work rather what we are doing is Fard (obligatory).
The da’wah carrier has to be organised in order to fulfil the tasks of the da’wah and his obligations which include the points mentioned in the leaflet ‘The Activities of the Da’wah carrier’: 1) The Islamic commitments, 2) Recitation of the Quran, 3) Reading the adopted culture and general culture, 4) Contacting people and 5) Following up the political events.
How can we achieve these all without being organised? If we look at the Sunnah of the Prophet (saw) we will see that he (saw) was very organised. How could he have achieved what he did in his life without being? He had many wives, was a da’wah carrier, was a father, friend and husband and became the leader of the Islamic state and leads wars and manage the affairs of state. This is only possible by being organised and disciplined.
Let us look at the example of the Hijra of the Prophet (saw). 1) He (saw) left Ali (ra) in his bed when he found out the plan of the Quraish. 2) He went to the house of Abu Bakr during midday when people are not normally about – due to the heat, 3) He had covered his face with his turban, 4) He asked Abu Bakr to speak to him privately and Abu Bakr (ra) explained that he could say anything in front of his family as they are his family, 5) He and Abu Bakr (ra) left from the back of his house, 6) They employed a non-Muslim guide to take them to Madina through an unusual route, 7) They hid in the cave.
The Sahabah had discipline as they realised the weight of obligations and what it means to be Shuhada alan-Naas (witnesses over mankind). It was said about Abu Bakr Siddiq (ra) that when he used to prepare the armies that you would think he did not rely upon Allah and when you saw him in Salah you would think that he does not rely on anything in the Dunya.
Doing maximum not the minimum
We should not accept doing the minimum, rather we must strive to do the maximum for the da’wah.
We must appreciate that the Da’wah is the at the top of the scale of values and is of the highest of the obligations. Therefore it is not permitted to treat it as part of our lives only, rather it must be the centre around which our lives revolve.
It is related that when RasulAllah (saw) was commanded to carry the dawah, he said to the Mother of the Believers, Khadijah (ra), "From this day onwards, there is no rest".
One of the greatest Imams of this Ummah, Imam Ahmad bin Hanbal (ra), who endured a life of poverty, hardship and trials, was asked one day by his son Abdullah, "Abi when will we ever relax?" To which the Imam, looking his son in the eye, said "With the first step we take into Jannah."
Allah (swt) has warned us of making other things our priority in life other than His Deen and the da’wah to it. He (swt) said:
قُلْ إِنْ كَانَ آَبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ
“Say if your parents, your children, your brethren, your wives, your tribe, the wealth you have acquired, a merchandise for which you fear that there would be no sale and dwellings you desire are dearer to you than Allah and His Messenger and Jihad in His way, then wait till Allah brings His command, and Allah would not guide the wrong-doing folk." [TMQ 9: 24]
The word "Amrihi" (His command) in the verse means His punishment, and it serves as a warning to those who prefer these matters to the love of Allah, His Messenger and Jihad in His way. Hence Allah (swt) has classified and specified the values and warned against the violation of this order. Therefore, there is no excuse for the Muslim to place something at the top of the scale of values, different to the love of Allah, His Messenger and Jihad in His way, i.e. other than Islam and Jihad. Then the rest of the matters were put in their order according to what the Sharia'a rules had stated. Therefore, it would be forbidden for the Muslim to make his life at the top of the scale of values, then his wife and his children, then their wealth and well being, then Islam and Jihad, for if he did this, he would be sinful and would deserve the punishment of Allah (swt) as clearly outlined in the Ayah. A Muslim should therefore place Islam, Jihad in the way of Allah, the Da'awa to the Deen of Allah and making the word of Allah reign supreme at the top of his priorities i.e. at the top of the scale of values. Then the rest of the matter would also be placed, however, not according to the benefit obtained from them, but according to their order which Allah (swt) had predetermined and in relation to the other values.
So let us make sure that we fulfil the Amanah as it should be fulfilled and not betray it. Let us ensure that we do our best and not just the minimum. Let us take heed in the words of Allah (swt):
إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ
“Verily, Allâh has purchased of the believers their lives and their properties; for the price that theirs shall be the Paradise.” [TMQ 9:111]