V3 notes on edc by Talib

U .

Notes On Entering D een

Completely

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Volume 3 - RENEWAL

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NOTES-NOTES-NOTES-NOTES-NOTES-NOTES-NOTES-NOTES

Entering Deen

Completely Compiled By: Talib Jaleel

. Copyright ÂŠTalib Jaleel All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic, mechanical, including photocopy, recording, or any information storage and retrieval system, without permission in writing from the author, except for the situation below which is permitted. Printing For reprinting or reproducing this book as a whole on the condition that absolutely no change, addition, or omission is introduced is permitted free of charge. PDF Distribution Distribution of the PDF version of this book as a whole on the condition that absolutely no change, addition, or omission is introduced is permitted free of charge. Availability The entire book is freely available online through various ebook and file-hosting websites in PDF format. Feedback Corrections, reviews and suggestions are greatly appreciated. Use online forums - create or add to existing threads Notes On EDC or use the following email notesonedc@gmx.com quoting the TimeStamp below.

First Edition TimeStamp:

11 Jul 2015

4:32 p.m.

In The Name Of Allaah The Most Merciful, The Bestower Of Mercy

And strive hard in Allaah's cause as you ought to strive. He has chosen you, and has not laid upon you in deen any hardship: it is the millat of your father Ibrahim. It is He Who has named you Muslims both before and in this, that the Messenger may be a witness over you and you be witnesses over mankind! So perform salaat, give zakaat and hold fast to Allaah. He is your mawla, what an excellent mawla and what an excellent helper!

| 22:78 |

Honourifics Notable utterances at the mention of Allaah ∗ , His rasool ⋄ , the angels, the sahaaba other righteous Muslims are condensed in Arabic calligraphy as follows:

⋏

, or

Phrase Mentioned with I r u d g C f ?

Transliteration & Meaning Allaah's Name Subhanahu wa tala: He is exalted above weakness and indignity. Muhammad and other prophets Salla 'Llahu 'alayhi wa sallam: May Allaah's peace and praise be on him. Prophets and angels 'Alayh is-Salam: Peace be on him. A male sahaabi. Radiya 'Llahu 'anhu: May Allaah be pleased with him. A female sahaabiya. Radiya 'Llahu 'anha: May Allaah be pleased with her. Two sahaaba. Radiya 'Llahu 'anhuma: May Allaah be pleased with them. More than two sahaaba. Radiya 'Llahu 'anhum: May Allaah be pleased with him. A past scholar or righteous Muslim. Rahimahu 'Llah: May Allaah have mercy on him.

∗ Allaah - It is the Arabic proper name for God, the Creator and Sustainer of everything that exists. Also spelled as Allah. This term does not have any plural or gender! ⋄ Rasool - Messenger. ⋏ Sahaaba - The companions of prophet Muhammad r. The term refers to anyone who saw him while in the state of eeman and who lived and died as a Muslim. Singular is sahaabi for male and sahaabiya for female [134].

Contents .

List of Notes

xiii

PROLOGUE

1.1 Recognising Allaah . . . . . . .

5 8 9 13

His Unity . . . . . . . . . Allaah's Names and Attributes Allaah's Sunnah & Qudra . .

. . .

1.2 Dependence of all Creations to Allaah . . . . . . . . . . . . . 1.2.1 1.2.2 1.2.3 1.2.4 1.2.5 1.2.6 1.2.7

Revealed and Acquired . . . Beneficial, Non-beneficial and

31 32

1.3.3 1.3.4 1.3.5

Blameworthy . . . . . . Deeni and Worldly . . . . Compulsory and Optional Manifest and Hidden . . .

. . . .

34 36 37 38

. . .

43 44 45 45 47

1.4.1 1.4.2 1.4.3 1.4.4

ALLAAH, THE ONE 1.1.1 1.1.2 1.1.3

1.3.1 1.3.2

1.4 Guidance is From Allaah

■■■ P A R T - O N E ■■■ S U C C E S S ■■■

1.3 Allaah is the Source of all Knowledge . . . . . . . . . . . .

The Universe . . . . . . . . The Earth . . . . . . . . . Measured Sustenance . . . . Shelter and Means of Protection Means of Procreation . . . . Security . . . . . . . . . . Intellect . . . . . . . . . .

15 17 17 20 21 23 24 30

. . . .

Tawfiq . . . . . . . . . . . Irshaad . . . . . . . . . . . Who Doesn't Deserve Guidance? Who are Upon Guidance? . .

1.5 Outcome is in Allaah's Hand . 1.5.1 1.5.2

Essence of Failure Essence of Success

. . . . . . . . . . . .

49 51 52

SALVATION THROUGH DEEN 67

2.1 Fundamentals of Islaam . . . .

2.2 A Brief History of Man . . . . .

69 70 71 72 77 78 84

2.2.1 2.2.2 2.2.3 2.2.4 2.2.5 2.2.6

Adam: First Man . . . . Man Populating the Earth Life of Man . . . . . . . Accountability . . . . . . Death . . . . . . . . . Day of Judgement . . . .

. . . . . .

1 2 3 4 5 6 7 8 9 10 11

CONTENTS

. . . . . . . . .

2.3 Eeman . . . . . . . . . . . . . . Pillars of Eeman . . . . . . . Eeman is Belief and Action . . Eeman Increases and Decreases Eeman Is Fear And Hope . . . Entering Islaam . . . . . . . Loving Rasulullah . . . . . . Loving the Sahaaba . . . . . Caution Against Takfir . . . . Kufr of Belief and Kufr of Action

94 94 100 100 102 102 104 107 108 110

. . . . . . . . . . . . . . .

113 116 119 121

2.2.7

2.3.1 2.3.2 2.3.3 2.3.4 2.3.5 2.3.6 2.3.7 2.3.8 2.3.9

Eternal life

2.4 Worship 2.4.1 2.4.2 2.4.3

Prerequisites of Acceptance Bida'h and it's Evils . . . Bid'ah Hasana! . . . . .

. . . .

4.1 Family 4.1.1 4.1.2 4.1.3 4.1.4 4.1.5 4.1.6

Reach for the Mark . . Drawing Close to Allaah

. . . . . .

PERSONAL LIFE

3.1 Character 3.1.1 3.1.2 3.1.3 3.1.4 3.1.5 3.1.6 3.1.7 3.1.8

4.2.1 4.2.2 4.2.3 4.2.4 4.2.5 4.2.6 4.2.7 4.2.8

3.2.1 3.2.2 3.2.3

. . . . . . . . . . . . . . . . . .

. . . . . . Eating & Drinking . Dressing . . . . . Sleeping . . . . .

. . . .

. . . . . . . . .

137 138 138 140 142 144 145 146 147

. . . .

149 150 152 156

3.3 Earning and Spending . . . . . 158 3.3.1 3.3.2 3.3.3 3.3.4 3.3.5 3.3.6 3.3.7 3.3.8

. viii .

Halaal Earning . . . . . . . Immoral Earning . . . . . . Trading and Riba . . . . . . Islamic Finance . . . . . . . Prohibited Transactions . . . Loans, Mortgages and Insurance Spendthrift and Miser . . . . Spending in the Way of Allaah

162 163 164 165 168 171 180 182

. . . . . . . . . . . . . . . . . . . .

206 206 212 217 230 237 246

. . . . . . . . . .

248 248 249 249 252 254 256 267 269

Marriage . . . . . . . . . Wedding 'Aqd . . . . . . . Relation Between Spouses . Parent Children Relationship Family Home . . . . . . . Ties of Relation . . . . . .

Right of Allaah . . . . . . To Oneself . . . . . . . . Towards Those in Authority . Neighbours & Wayfarer . . Responsible Guests and Hosts Concerning Fellow Muslims Interaction with non-Muslims About Other Creations . . .

4.3 Community Living . . . . . . . 270

135

Patience & Perseverance Reliance Upon Allaah . Abstinence & Self-Denial Wala' & Bara' . . . . . Justice and Equity . . . Modesty . . . . . . . Other Good Qualities . Bad Qualities . . . . .

3.2 Necessities

124 125

205

4.2 Rights Upon an Individual

2.5 Taking Full Benefit of Revelation . . . . . . . . . . . . . . . 124 2.5.1 2.5.2

SOCIAL LIFE

4.3.1 4.3.2

Stick to Jama'ah . . . . . . Enjoining Good and Forbid-

271

4.3.3 4.3.4 4.3.5 4.3.6 4.3.7 4.3.8

ding Evil . . . . . . . . Role of Masjid . . . . . . Adab of Greeting/Gathering Hurting Brootherhood . . Khilaafa and Siyasah . . . Guarantee for Dhimmi . . Living as Minority . . . .

. . . . . . .

272 282 284 286 294 307 311

. . . . . . .

■■■ P A R T - T W O ■■■ U M M A H ■■■

SHARI'AH

341

5.1 Usool al-Fiqh . . . . . . . . . . 342 5.1.1 5.1.2 5.1.3 5.1.4 5.1.5

Book of Allaah Sunnah . . . . Ijma' . . . . . Ijtihad . . . . Hukm Shar'i .

. . . . .

342 343 346 349 354

5.2 Qur'an . . . . . . . . . . . . . . 357

Wahy . . . . . . . . . . . Gradual Revelation . . . . . Benefits of Gradual Revelation The Compilation of the Qur'an The First Compilation . . . . The 'Uthmanic Compilation . . Interpretation of Qur'an . . .

358 361 362 364 366 367 368

5.3 Sunnah and it's Preservation .

371 372 375 378 380

5.2.1 5.2.2 5.2.3 5.2.4 5.2.5 5.2.6 5.2.7

5.3.1 5.3.2 5.3.3 5.3.4

Diffusion of Sunnah . . Recording of the Hadeeth The Isnaad System . . . Hadeeth Classification .

. . . .

5.4 Evolution of Fiqh . . . . . . . . 387

5.4.1 5.4.2

Prophet's Lifetime . . . . . Approach of the Righteous

387

389

5.4.3

Khalifas . . . . . . . . . The Time of al-A'immah al

5.4.4

Mujtahidun . . . . . Emergence of Madhabs

. . . . . . . .

391 392

THE LAST UMMAH

397

6.1.3 6.1.4 6.1.5 6.1.6

400

. . . . .

401 403 406 409 411

. . . . . . . . . . .

414 416

Rescue of the People of Nooh Tawakkul of the Family of Ibrahim . . . . . . . . . Exodus: Children of Israel . Incidences of Ditch . . . . People of the Cave . . . . . Preparation of Army of Talut

6.2 Makki Period 6.2.1 6.2.2

Fortifying Muslims . . . . Attempt on the life of Muham-

420

6.2.3

mad . . . . . . . . . . . Boycott of Bani Hashim and

6.2.4 6.2.5

Bani al-Muttalib . . . . . . Conversion of non-Makkans The Pledge of 'Aqabah . . .

. . .

421 422 426

Hijrah to Madeenah . . . State of Madeenah . . . . Precursor to Battle of Badr Battle of Badr . . . . . . Post-Badr Era . . . . . . Battle of Uhud . . . . .

. . . . . .

431 438 439 443 453 457

464

6.3.9 6.3.10 6.3.11 6.3.12 6.3.13 6.3.14 6.3.15 6.3.16 6.3.17

and the Battle of Confederates . The Battle of The Confederates Expeditions Continue . . . . Treaty of Hudaibiya . . . . . Post-Hudaibiya Events . . . . The Battle of Mu'tah . . . . . Conquest of Makkah . . . . . Battle of Hunayn . . . . . . Hunayn to Invasion of Tabuk . The Farewell Pilgrimage . . .

465 474 483 485 490 495 498 507 510 523

TRIUMPH & ENDURANCE 7.1.1 7.1.2 7.1.3 7.1.4 7.1.5 7.1.6 7.1.7

539

Prophet's Departure From This World . . . . . . . . . 541 Apostates & False Prophets . . 546 Subsequent Fitnas . . . . . . 547 Corruption & Advent of Sects . 551 Trial of Rulers . . . . . . . . 557 Corruption of Knowledge . . . 559 Succumbing to Worldly Desires 561

7.2 Spread of Islaam . . . . . . . . 564 7.2.1 7.2.2 7.2.3 7.2.4 7.2.5 7.2.6 7.2.7

Middle-East . . . . . Central Asia . . . . . South Asia . . . . . South East Asia . . . Africa . . . . . . . Europe . . . . . . . Caribbean & Americas

. . . . . . .

564 576 580 585 589 592 601

7.3 Muslim Contribution to Humanity . . . . . . . . . . . . . . 605 7.4 Foreign Incursions . . . . . . . 611 7.4.1 7.4.2 7.4.3 7.4.4 7.4.5

6.3 Madani Period . . . . . . . . . . 430 6.3.1 6.3.2 6.3.3 6.3.4 6.3.5 6.3.6

Invasion of Hamra al-Asad . Between the Battle of Uhud

7.1 Calamities & Fitnas . . . . . . . 540

6.1 Muslims of Past Eras . . . . . . 400 6.1.1 6.1.2

6.3.7 6.3.8

Crusades . . . . . Mongols . . . . . Fate of al-Andalus . Colonisation . . . The Zionist Project

END TIMES

. . . . .

611 615 618 623 631

643

8.1 Globalisation . . . . . . . . . . 644

1 2 3 4 5 6 7 8 9 10 11

CONTENTS 8.1.1 8.1.2

Driving factors . . . . Dangers & Opportunities

. . . . . .

645 650

9.4.5

9.5.1 9.5.2 9.5.3

8.3 Major Signs . . . . . . . . . . . 667 Ya'juj Ma'juj . . . . . . Imaam Mahdi . . . . . . The Great War . . . . . Dajjal . . . . . . . . . Descent of 'Eesa . . . . . Sun Rising From the West The Talking Beast . . . . The Fire in Aden . . . .

. . . . . . . .

667 671 672 674 677 678 679 679

8.4 Qiyamah . . . . . . . . . . . . . 680

. .

736

9.5 Seek Zuhd . . . . . . . . . . . . 739

8.2 Signs Before the Hour . . . . . 656

8.3.1 8.3.2 8.3.3 8.3.4 8.3.5 8.3.6 8.3.7 8.3.8

Virtues of Certain Adhkars

Seek Contentment . Zuhd of Rasulullah Zuhd of Salaf . . .

. . . . . . . . . . . . . . .

744 747 748

751 Adab of Making Du'a . . . . 753 Selected Du'as From Qur'an . 757 Selected Du'as From Hadeeths 761 Other Recommended Du'as . . 768

9.6 Du'a - Believer's Weapon . . . 9.6.1 9.6.2 9.6.3 9.6.4

TOWARDS VIVAL

RE779

10.1 An Auspicious Time . . . . . . 782 10.2 Clarity of Purpose . . . . . . . 784 10.2.1 Prioritising . . 10.2.2 Loftiest Goal . 10.2.3 Differentiating

■■■ P A R T - T H R E E ■■■ R E N E W A L ■■■

Means & Ends . . 10.2.4 Returning to Deen . 10.2.5 Sincerely for Allaah

DEVOTE TO ALLAAH

689

9.1 Be a Wali of Allaah . . . . . . . 694 9.2 Establish Salaat . . . . . . . . . 695 9.2.1 9.2.2 9.2.3

Salaat With Jama'ah . . . . Nawafil Salaat . . . . . . . Take From the Treasures of

. .

697 703

9.2.4 9.2.5 9.2.6

Allaah . . . . . . . . . . . Requisites of Good Salaat . . . Increasing Khushu' & Khudhu Salaat of the Salaf . . . . . .

705 708 709 714

9.3 Relationship with Qur'an . . .

715

9.3.1

Raising of the Rank due to

9.3.2 9.3.3

Qur'an . . . . . . . . . Recitation of Qur'an . . . Virtues of Certain Soorahs

. . . . . .

719 721 724

9.4 Dhikr of Allaah . . . . . . . . . 728 9.4.1 9.4.2 9.4.3 9.4.4

. x .

Virtues of Dhikr . . . . . Guard Against Negligence Dhikr & Its Types . . . . Adopt a Routine . . . . .

. . . . . . . . . . . . . .

. . . .

728 730 731 733

785 785

Between

. . . . . . . . . . . . . . .

787 788 790

10.3 Returning to Qur'an & Sunnah 794 10.3.1 Threading the Manhaj of the

795

. . . . . .

797 800 805

Salaf . . . . . . . . . . . 10.3.2 Sahaaba's Fervour in Following Rasulullah . . . . . . 10.3.3 Proliferation of 'Ilm . . . 10.3.4 Adorning 'Ilm With Actions

10.4 Remain Steadfast & Persevere 807 10.4.1 Striving in the Way of Allaah 10.4.2 From the Promises of Allaah

809

and His Messenger . . . . 10.4.3 Support Deen Intellectually,

811

. . . .

815 821 823 828

Materially & Physically 10.4.4 Bear Patiently . . . . 10.4.5 Struggle of a Jama'ah 10.4.6 Role of Mortal Combat

. . . .

10.5 Means to Unity . . . . . . . . . 832 10.5.1 10.5.2 10.5.3 10.5.4 10.5.5

Implement Complete Deen . . 833 Avoid Bid'ah . . . . . . . . 834 Stop Sinning . . . . . . . . 835 Realise the Status of a Believer 838 Develop Caring Manners . . . 839

842

10.5.6 Collective Deeds Take Priority 10.5.7 Give Those in Authority Their

Due . . . . . . . . . . . 10.5.8 Conduct Shura Properly . . 10.5.9 Reject Partisanship . . . . 10.5.10 Avoid Suspicion, Backbiting,

. . .

843 847 849

Spying, Insulting & Slander . 10.5.11 Dealing with Disputes . . . 10.5.12 Between Ittiba, Taqleed and Madhab . . . . . . . . . 10.5.13 Help Each Other in Birr and

. .

850 851

856

. . . . . . . . . . .

866

Taqwa

10.6 Safeguarding Deen . . . . . . . 868 Managing Base Qualities . . Protect Eeman . . . . . . Organising Life Around . . Mind the People of Ignorance, Emotion & Desire . . . . . 10.6.5 Handling Common-Folk . . 10.6.1 10.6.2 10.6.3 10.6.4

. . .

869 878 883

. .

888 892

DA'WAH

901

11.1 Distinction of This Ummah . . 902 11.2 Necessity of Da'wah . . . . . . 903

983

■■■ ■■■ A P P E N D I C E S ■■■

Profiles

993

A.1 Legacy of Shaykh-ul-Islaam ibn Taymiyyah . . . . . . . . . 994 A.2 Legacy of Imaam Muhammad ibn 'Abd al-Wahhab . . . . . . 998 A.3 Legacy of Maulana Mohammad Ilyas . . . . . . . . . . . . . 1007 A.4 Of Ahlul-'Ilm Mentioned in This Book . . . . . . . . . . . . 1023

. . . . . . . . . .

914 915 916 917

11.4 Manhaj of the Prophets . . . . 919 For the Sake of Allaah . . . Upon Sure Knowledge . . . Heart to Heart . . . . . . Begin With Eeman . . . . . With Wisdom & Gentle Ad-

. . . .

monition . . . . . . . . . . 11.4.6 Making Du'a for Hidaaya . . . 11.4.7 Choose Time, Means & Occasion 11.4.8 Put Complete Trust in Allaah . 11.4.9 Da'wah in Every Condition . . 11.4.10 Singly & Collectively . . . . . 11.4.11 Among Muslims & non-Muslims 11.4.12 Patience Upon Afflictions . . .

920 921 921 922 925 933 934 938 941 943 945 948

11.5 Towards a Framework . . . . . 953 11.5.1 Integral Part

EPILOGUE

954 964 966

906 908

11.3.1 Status of Da'ee . . . . . . 11.3.2 Promises With Da'ee . . . . 11.3.3 Help & Victory From Allaah

11.4.1 11.4.2 11.4.3 11.4.4 11.4.5

. . .

. . . . . . . . . . . .

11.2.1 Aim of Da'wah . 11.2.2 Prophets' Concern

11.3 Virtues of Da'wah

11.5.2 Developing Qualities in Da'ee 11.5.3 Passive/Substitute Da'wah . 11.5.4 Da'wah Organisation . . .

. . . . . . . .

954

Materialism

1035

B.1

Materialism: Its Roots & Tools 1039

B.2

The Money Delusion . . . . . . 1040

1042

. . . . . . . .

1048 1049

. . . . .

1050

B.2.1 B.2.2

Money: The Basics . . . . Cocktail of Riba, Fiat & Frac-

B.2.3

tional Reserve Banking The Bailout Game . .

B.3

Legacy of Darwinism

B.4

Rat Race . . . . . . . . . . . . . 1054

Glossary

1055

Bibliography

1065

...

List of Notes Chapter 1

Chapter 4

Analytical Approach to Tawheed . . . . . . . 56 Allah's Lordship . . . . . . . . . . . . . . . . . . . . . . . 58 The Unity of Worship . . . . . . . . . . . . . . . . . . 59 Unity of Allaah's Names and Attributes. 60 Ibrahim . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61 Knowledge of Deen . . . . . . . . . . . . . . . . . . . . 62 Iron Atom . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63 Dream of Imaam Ahmad . . . . . . . . . . . . . . . 63

Polygyny . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 315 Conversion of Salman al-Farisi . . . . . . . . . 319 Television . . . . . . . . . . . . . . . . . . . . . . . . . . . . 322 Al-Miqdad ibn al-Aswad . . . . . . . . . . . . . . 325 Enjoining Good and Forbidding Evil . . . 325 Slander of Aa'isha . . . . . . . . . . . . . . . . . . . . . 332 Quraysh Delegation . . . . . . . . . . . . . . . . . . . 336

Chapter 5 Chapter 2 How Allaah Revives Life . . . . . . . . . . . . . . 131 Slander Against Prophets . . . . . . . . . . . . . . 132 Rule by what Allaah Revealed . . . . . . . . . 132 Bid'a of Ashorah . . . . . . . . . . . . . . . . . . . . . . 133

Chapter 3 Al-Wala wal-Bara . . . . . . . . . . . . . . . . . . . . . 185 Justice . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188 Ihsaan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192 Hijab . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194 Riba . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 197 The Long Lecture . . . . . . . . . . . . . . . . . . . . 202 Allaah is Sufficient as a Witness . . . . . . . 203

Categories of Mujtahids . . . . . . . . . . . . . . . 393 Types of Qur'anic Rules . . . . . . . . . . . . . . . 394 Discussion with Khawarij . . . . . . . . . . . . . 394

Chapter 6 Treatment of 'Abdullah bin Salam . . . . . . 527 Witness of Thumamah bin Uthal . . . . . . . 528 Letters to Kings . . . . . . . . . . . . . . . . . . . . . . . 528 Abu Baseer as Fugitive . . . . . . . . . . . . . . . . 529 Poisoned Sheep . . . . . . . . . . . . . . . . . . . . . . . 529 Conversion of Khalid bin Walid . . . . . . . . 530 Hatib ibn abi-Balta'ah is Forgiven . . . . . . 531 Abu Sufyan Accepted Islaam . . . . . . . . . . 533 Ikrama bin abi-Jahal . . . . . . . . . . . . . . . . . . 534

1 2 3 4 5 6 7 8 9 10 11

List of Notes

Young Imaam . . . . . . . . . . . . . . . . . . . . . . . . 534 The Spoils of Hunayn . . . . . . . . . . . . . . . . . 535

Chapter 7 Ahl al-Bayt . . . . . . . . . . . . . . . . . . . . . . . . . . . 637 Abdullah ibn Saba . . . . . . . . . . . . . . . . . . . . 638 Mu'adh ibn Jabal to the Byzantines . . . . 639 Salah-ud-din Yusuf ibn Ayyub . . . . . . . . . 639 Regarding the Story of al-Gharaaneeq . 640 Tanzimat Reformation . . . . . . . . . . . . . . . . 642

Chapter 8 Fallout of Asian Financial Crisis . . . . . . . 682 Aftermath of Dajjal's Trials . . . . . . . . . . . . 683

. xiv .

Chapter 9 Degeneration of Tasawwuf . . . . . . . . . . . . 769 Advice of Rasulullah r to Abu Dharr . . 776 Safety Through Good Deeds . . . . . . . . . . 777

Chapter 10 Mujaddids of This Ummah . . . . . . . . . . . . 894 Repentance of Ka'b bin Malik . . . . . . . . . 894 Unnecessary Questioning by Jews . . . . . 899

Chapter 11 Sahaaba's Fear of Nifaaq . . . . . . . . . . . . . 969 Conversion of 'Adi ibn Haatim . . . . . . . . 970 Tolerance can Conquer Foolishness . . . . 972 Da'wah in Mina . . . . . . . . . . . . . . . . . . . . . . 973 Usayd bin Hudhayr Accepts Islaam . . . . 975 Da'wah to a Froup of Quraysh Leaders 976 Despatch of Groups for Da'wah . . . . . . . 978

■■■■■■■■■■■■■ CONTENTS 9.1 9.2 9.3 9.4 9.5 9.6

Be a Wali of Allaah . . . . . . . . . . . . . . . . . . . . . . Establish Salaat . . . . . . . . . . . . . . . . . . . . . . . . . Relationship with Qur'an . . . . . . . . . . . . . . . . . Dhikr of Allaah . . . . . . . . . . . . . . . . . . . . . . . . . . Seek Zuhd . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Du'a - Believer's Weapon . . . . . . . . . . . . . . . . . .

694 695 715 728 739 751

slaam is deen for all times - it renews itself in the lives of the people from time to time. This reinvigoration manifests itself in increased dhikr or devotion to Allaah I, Who has enjoined it upon us and further informs about the intensity of the love that those who are truly devout feel towards Him:

And remember the Name of your Lord and devote yourself to Him with a complete devotion. | 73:8 |

But those who believe, are stauncher in their love for Allaah. | 2:165 |

Devote …xx

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For these devotees, love for Allaah is far greater than what people feel for wealth, power, businesses, spouses, friends, family or anything else! Muslims need to make an all-out effort to devote themselves to Allaah I as in the above command which was given to prophet Muhammad r. The number of qualities of devotees praised by Allaah and His messenger will make a very long list. Unlike previous ummahs, who had to devote a long life in devotion and often in solitude, Muslims in this ummah have relatively short life-span and yet their devotion far outweigh the deeds of earlier Muslims. This is one of the distinction of the last ummah. What follows now are some of the ayat of Qur'an and hadeeths which bring together different devotional acts, in particular discussions on acts which are very important in forging a strong relationship with Allaah. Narrated by Mu'adh ibn Jabal d [9, 11, 12]: I asked rasulullah r : Rasulullah, tell me of something which should cause me to be admitted to jannah and will keep me away from jahannam. He answered: You have asked about a matter of great importance/difficulty but it is easy for one for whom Allaah makes it easy. Worship Allaah and associate nothing with Him. Observe salaat, Pay the zakaat, Observe the fast of Ramadan and Perform hajj if you can afford the journey. Then he added: Shall I not direct you to the gates of goodness? The fast is a shield. Charity puts out sins as water puts out fire and also the salaat in the middle of the night. Then he recited:

They withdraw themselves from their beds in the latter part of the night for salaat and they call on their Lord in fear and hope and spend out of that which We have bestowed on them. No one knows what bliss is kept hidden from them, as a reward for what they used to do. | 32:16-17 | Then he added: Shall I tell you of the root of the matter and of its contours and of its top? I said: Certainly, Rasulullah. He said: The root of the matter is Islaam, its contours are salaat and its top is striving in the cause of Allaah (jihaad). Then he asked: Shall I tell you of that which anchors at the bottom of all this? I said: Certainly, Rasulullah. Then he took hold of his tongue and said: Exercise restraint on it. I said: Shall we be called to account in respect of that which we say? He answered: Mu'adh, may your mother lose you. Will people not be thrown face down into jahannam only on account of the harvest of their tongue? . 690 .

There are many hadeeths which explain to us the sort of devotion expected of us. Rasulullah r said [6]: Allaah will give shade to seven (types of persons), on the Day when there would be no shade but His. 1. A just ruler, 2. A youth who has been brought up in the worship of Allaah, 3. A person whose heart is attached to the masjid, 4. Two persons who love each other only for Allaah's sake and they meet and part for Allaah's Cause only, 5. A man who refuses the call of a charming woman of a noble birth for illegal sexual intercourse with her and says: I am afraid of Allaah., 6. A person who gives charitable gifts so secretly that his left hand does not know what his right hand has given, and 7. A person who remembers Allaah in seclusion and his eyes become flooded with tears. Allaah likes most two drops: One of tears due to fear of Allaah and a drop of blood shed for the sake of Allaah; and two marks: One received (i.e. wounded) in the cause of Allaah, and a mark received in the course of discharging an obligation commanded by Allaah [9]. Allaah said: O the son of Adam. Be devoted to my worship and I shall satisfy you with enough wealth and meet your needs and if you do not do son I shall make you busy and shall not save you from poverty [9]. When a servant of Allaah is accustomed to worship Him in a good manner, then becomes ill, the angel who is entrusted with him is told to record for him actions equivalent to those which he did when he was well, till Allaah sets him free from his illness or takes him in death [9]. The Mujaahid is the one who strives to control his nafs in obedience to Allaah [12, 72]. The best jihaad is that you strive to control your ego and your desires for the sake of Allaah â&#x2C6;&#x2014; . The subject matter of the last two hadeeths is related to the purification of the heart. A clean heart is free from the love of anything that is worldly such that it will be free from greed, jealousy, love of the world etc. Allaah tells about it in Qur'an:

Indeed whosoever purifies himself shall achieve success.

| 87:14 |

It is often said that as Muslims begun to pay attention to their material welfare from the time of Ummayads, many ulama focused on the development of inner qualities of Islaam to revive the ummah. It appeared to them that although the Muslims were fulfilling all the outer obligations of Islaam such as salaat, hajj and zakaat they were neglecting disciplines of the heart in subduing their nafs. This matter was very important because just as we are required to emulate the words and actions of rasulullah r and refrain from evil deeds such as lying, stealing etc, we are also required to raise our states of heart such as taqwa, ikhlas, â&#x2C6;&#x2014; Al-Hilyah

of Abu Na'im.

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tawakkul, ihsan etc as much as possible. At the same time we need to cleanse our hearts of shirk, jealousy, greed etc. Allaah mentions the central duties of prophet's mission thus:

Indeed, Allaah conferred a great favour on the believers when He sent among them a Messenger from among themselves, reciting to them His verses, and purifying them, and instructing them (in) the Book (the Qur'an) and alHikmah. | 3:164 | Over time, this understanding of spiritual developments to revive the deen came to be called tasawwuf ⋄ and their followers became known as Sufi ⋏ . The original sufi subject matter consisted of such matters as zuhd, tazkiyatun-nafs, wara, and perfecting the worship of Allaah, inwardly and outwardly. Of course, Islaam is not something that can be split up as inner and outer. The ulama explain it as the inner and outer side of the same garment. One cannot exist without the other. In reality, although the sufis focused on the inner qualities they at the same time strictly observed the shari'ah, earned their own livelihood, had families and participated in jihaad ▷ . Tasawwuf did not hinder them from serving Allaah in every possible way. Through spiritual trainings of tasawwuf, many people became luminaries and da'ees of Islaam. They were among the most outstanding of Muslim personalities. The history of Islaam is a witness to that. However, slowly and over many centuries, this system begun to degenerate as a result of bid'ah and various forms of extremities. Understanding of the sufi ulama was seen by many of their followers as something which superceded the boundaries of the shari'ah and as a source of knowledge. As a consequence, sufism which was to revive the ummah by purifying the hearts, itself lacked purity. Before long various innovated beliefs and rituals, which were perceived to be associated with tasawwuf, became the target of stern condemnation of various mujaddids a ⇀769 . Many ulama from the salaf though often spoken highly in praise of tasawwuf, they have also at times criticised it and condemned it. Shaykh-ul-Islaam Ibn Taymiyyah ? and his pupil Ibn al-Qayyim ? fall in this category. Today Sufism is in existence only by name - a far cry from the days when it used to be in the mainstream. Only time will tell if it can re-invent ⋄ Tasawwuf - Sufism is the English equivalent of the word tasawwuf. It includes a combination of zuhd, tazkiyatun-nafs, wara', perfecting ibada, dhikr etc. ⋏ The term Qurra' precedes the use of as-Sufiyya for the knowledgeable and ascetics. The term fuqara was also used alongside as-Sufiyya [142]. ▷ Sufis raised formidable resistance against colonialism. Naqshbandi shaykh Shamil al-Daghestani, who fought a prolonged war against the Russians in the Caucasus in the nineteenth century; Sayyid Muhammad 'Abdullah al-Somali, a shaykh of the Salihiyya order who led Muslims against the British and Italians in Somalia from 1899 to 1920; the Qadiri shaykh 'Uthman ibn Fodi, who led jihaad in Northern Nigeria from 1804 to 1808 to establish Islamic rule; the Qadiri shaykh 'Abd al-Qadir al-Jaza'iri, who led the Algerians against the French from 1832 to 1847; the Darqawi faqir al-Hajj Muhammad al-Ahrash, who fought the French in Egypt in 1799; the Tijani shaykh al-Hajj 'Umar Tal, who led Islamic Jihaad in Guinea, Senegal, and Mali from 1852 to 1864; and the Qadiri shaykh Ma' al-'Aynayn al-Qalqami, who helped marshal Muslim resistance to the French in northern Mauritania and southern Morocco from 1905 to 1909.

. 692 .

itself, stripped off all local and foreign accretions and firmly grounded upon Qur'an and Sunnah â&#x2039;&#x2020; . Irrespective of how one sees tasawwuf, when someone exerts him/her in Islaam in its entirety upon authentic sources of deen then they need not worry. Allaah will guide them as that is the promise in the Qur'an:

As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths. And verily, Allaah is with the muhsins. | 29:69 | That is to say "Those who act upon what they know, Allaah will guide them to that which they do not know [3]." The journey from the disobedience of Allaah to His obedience is a magnificent journey. Having a guide along the way will be a great help and source of firmness. In fact this is an advice from Allaah:

And follow the path of him who turns to Me.

| 31:15 |

Allaah mentioned in the Qur'an three obligations upon rasulullah r, namely, 1. Recite verses of the Qur'an 2. Teach the Qur'an and wisdom 3. Purify the heart.

No doubt, he r fulfilled these obligations par excellence. Blessed were the people whose hearts were purified and were reformed by him. However, in the absence of such a guide, start with the obligatory and slowly incorporate the supererogatory acts of deen. Study the lives of sahaaba f as they lived Islaam to its fullest: exoteric along with esoteric. If possible associate with people who are truthful and pious (outwardly / ), spend time with them in order to benefit from their companionship. The remainder of this section outlines a number of targets and deeds one can begin to work towards, the details of which should be known to lay Muslims by necessity. â&#x2039;&#x2020; The purpose of this mudhakira here is not to condemn Sufism - what is intended is that the reader will evaluate various tariqas in light of Qur'an and Sunnah in order to save themselves from its evils. To be honest every group can be criticised to a certain degree - just as no one can be free from imperfections no group can be free from criticism. The sahaaba f were a people from different races, tribes, professions, excellences and mannerisms. From all the sahaaba, Abu Bakr d came close to master all the qualities of Islaam. Yet rest of the sahaaba f are still considered guiding stars because they had the fundamental qualities of Islaam in them. To appreciate this one must read the biography of individual sahaaba from hadeeths, seerah books such as Hayatus Sahaaba [44]. It is unlikely to have a group which can work towards every aspect of Islaam, all at the same time. This is why we need to be vigilant, no matter which group/s we work with, so that we reject that which has no basis in Qur'an and Sunnah - without denying legitimate efforts and understanding of different revivalist groups in whatever field/s it may focus on. Of course to do this properly we need clean hearts and guidance from trustworthy ulama. / We have neither the right nor the ability to judge people's internal condition.

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Be a Wali of Allaah A necessary consequence of devotion to Allaah is that one will attain nearness to Allaah. So how can one become a wali? In section 2.5 a detailed discussion on levels of closeness and means has already taken place. We all should aim to become walis of Allaah. What follows then are some more particulars and virtues of walis. One consequence of being a wali, is the love of Allaah, the Almighty. Rasulullah r said, If Allaah loves a slave, he says to Jibrael, 'I love so-and-so, so love him,' so Jibrael loves him and then calls out to the people of heaven, 'Allaah loves so-and-so, so love him,' and the people of heaven love him, and then acceptance is placed in the Earth for him." When Allaah is angry with a slave, Malik said, "I consider that he says the like of that about His anger [17]." Dawud u used to say in his du'a: O Allaah, I ask You for Your love and love of those who love You and love of the action which will make me attain Your love. O Allaah make Your love more beloved to me than my self, my family and cold water [9]. The special benefits of wali spans the both worlds. Allaah takes care of His bondsmen wherever they may be. He is the ally of the mumins:

Allaah is the ally of those who believe. He brings them out from darkness into the light. | 2:257 | At the end of the story of Yusuf u, he proclaims,

O Creator (literally: Renderer) of the heavens and the earth! You are my wali in this world and in the aakhira. Cause me to die as a Muslim, and join me with the righteous. | 12:101 | True "…awliya of Allaah are those who believe in Allaah and give Him their full loyalty. Thus, they love all that Allaah loves, hate what Allaah hates, are pleased with what Allaah is pleased with, despise what Allaah despises, they enjoin what Allaah enjoins, forbid that what He forbids, give to those whom Allaah loves for them to be given, and withhold from those whom Allaah loves not to receive, since rasulullah r explained the best handhold of faith to be love and hate for the sake of Allaah [142]: The most dependable handhold on faith is: love for the sake of Allaah and hatred for the sake of Allaah [9]." . 694 .

9.2

Establish Salaat

Establish Salaat After eeman, salaat is the most important command of Allaah. It was was the first act of worship ordained by Allaah. Salaat is the connection between Allaah and His slaves. Believers are in need of this relationship every day, therefore guarding it jealously is a necessity:

Verily, I am Allaah! There is no deity except Me, so worship Me, and perform salaat for My remembrance. | 20:14 |

Guard strictly (five obligatory) salaat especially the middle salaat.

Surely salaat is a timed ordinance for the believers.

| 2:238 |

| 4:103 |

Salaat is really a great treasure and that is why rasulullah r called it the comfort of his eyes and had been enjoining its observance right up to his last breath. Umm Salamah g narrates that the last words of rasulullah r , which he could hardly utter, were about guarding the salaat and kindness towards the slaves. We really need to be vigilant about salaat - plan ahead, especially during a journey, perform it in the beginning times. One needs to ensure that ghusl and wudu are done properly. It also means one should save themselves and their garments from impurities which defiles. There are many hadeeth which highlight importance of salaat. Rasulullah r is reported to have said: The head of the matter is Islaam, its pillar is the salaat, and the top of its hump is jihaad in the way of Allaah [8]. Between a person and disbelief is discarding salaat [8, 12, 10, 9, 11]. The key to jannah is salaat, and the key to salaat is wudu' [12, 9]. H. Allaah has obligated five salaat. Whoever excellently performs their wudu', prays them in their proper times, completes their bows, prostrations and khushu' Ďś has a promise from Allaah that He will forgive him. And whoever does not do that has no promise from Allaah. He may either forgive him or punish him [10, 13, 75]. S. Whoever guards and observes his salaat, they will be a light and a proof and a saviour for him on the Day of Resurrection. Whoever does not guard and observe them, they will not be a light or a proof or a saviour for him. On the Day of Resurrection, he will be with Qarun, Firaun, Haman and Ubayy ibn Khalaf [12, 16, 15]. Abdullah ibn Mas'ud d narrated [6]: I asked rasulullah r which deed is the dearest to Allaah? He r replied, To offer salaat at their early fixed times. I asked, What is the next (in goodness)? Ďś Khushu'

- Humility and devotion in salaat.

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He replied, To be good and dutiful to your parents. I again asked, What is the next? He replied, To participate in jihaad (religious fighting) in Allaah's Cause. Allaah I made brotherhood in deen dependent upon establishing the salaat and giving zakaat [158]. He I said in the Qur'an:

But if they repent, perform salaat and give zakaat, then they are your brethren in deen. | 9:11 | 'Umar ibn al-Khattab d once wrote to all his governors: The most important of your affairs in my view is the salaat. Whoever protects it and observes it carefully protects his deen while whoever it negligent about it will be even more negligent about other things [17]. Salaat can be enough of an act upon which one's success or failure in the aakhira is decided. Rasulullah r said: The first of man's deeds for which he will be called to account on the Day of Resurrection will be his salaat. If it is found to be perfect, he will be safe and successful; but if it is incomplete, he will be ill-fated and a loser [9, 10, 13, 12, 11, 16, 75]. S. Correct performance of salaat expiates sins and raises the ranks of the believers. Abu Uthman d says [12, 13, 16]: I was once sitting under a tree with Salman d. He caught hold of a dry branch of the tree and shook it till all its leaves fell off. He then said to me, "0, Abu Uthman d! Will you not ask me why I am doing this?" "Do tell me," I entreated. He said, "Rasulullah r had done exactly like this, while I was with him under a tree. He caught a dry branch of it and shook it, till all its leaves fell off". At this he said: '0, Salman d! will you not ask me why I am doing this?' I replied: 'Do tell me why you are doing this?' He remarked: "Verily when a Muslim takes wudu' properly and then observes his salaat five times a day, his sins fall off just as these leaves have fallen off. He then recited the following verse of the Holy Qur'an:

And perform salaat at the two ends of the day and in some hours of the night. Verily, the good deeds remove the evil deeds. That is a reminder for the mindful. | 11:114 | Abu Hurayra d narrates: Once rasulullah r asked his sahaaba, 'Do you believe that dirt can remain on a person bathing five times a day in a brook running in front of his door?' 'No', replied the sahaaba, 'No dirt can remain on his body.' . 696 .

9.2

Establish Salaat

Rasulullah r remarked: 'So, exactly similar is the effect of salaat offered five times a day. With the Grace of Allaah, it washes away all the sins' [6, 8, 9, 13, 11]. Rasulullah r further said: Perform salaat very frequently, for every prostration that you perform before Allaah will raise your rank by one degree and will remit one of your sins [8]. The five (daily) salaat, and one Jumu'ah salaat to the (next) Jumu'ah salaat, and one Ramadan to the next, are expiations for the (sins) committed in between (them); provided that major sins are not committed [8]. When the time for a prescribed salaat is due and a Muslim performs its wudu' and its acts of bowing and prostration correctly, this salaat will be an expiation for his past sins, as long as he has not committed major sins, and this applies forever [8]. Humraan the freed slave of 'Uthman bin 'Affaan d said: I saw 'Uthman d perform wudu'. He poured water on his hands thrice, then he rinsed his mouth and nose, washed his face thrice, washed his right hand up to his elbow thrice, washed his right hand up to his elbow thrice, wiped over his head once, washed his right foot thrice, and then his left foot thrice. He then said, 'I saw rasulullah r perform wudu' like this, and he said: Whoever performs wudu' like my wudu', and then prays two raka'a not thinking about anything else, Allaah will forgive him all his previous sins [6].

9.2.1

Salaat With Jamaʼah For able men ∗ salaat with jama'ah is obligatory. When the adhaan is called out the market places in Madeenah used to becomes empty. Once Abdullah ibn 'Umar d visited the market. He noticed that at the time of salaat, everybody closed their shops to go to masjid. He then remarked: These are the people about whom Allaah said:

Men whom neither trade nor sale diverts from the dhikr of Allaah nor from performing salaat nor from giving the zakaat. They fear a Day when hearts and eyes will be overturned. | 24:37 | ∗ According to consensus of the ulama, it is not necessary for women to join salaat with jama'ah. However, in general, it is permissible for women to attend salaat in masjid. Aa'isha g says,

Rasulullah r used to pray fajr and the believing women used to attend, covered with their veiling sheets. After the salaat they would return and not one of them be recognised [6]. Shaykh Saalih as-Sadlaan after looking at various opinions around the matter commented that "…if the women goes out, not having perfumed herself, adorned herself, or worn decorative clothes, and she will not fall into fitna or cause others to fall into fitna and she wishes to go out to the masjids, then one must not prevent her. However, her house is better for her [158]".

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The masjids of Allaah shall be maintained only by those who believe in Allaah and the Last Day; perform salaat, and give zakaat and fear none but Allaah. It is they who are expected to be on true guidance. | 9:18 | Aa'isha g says, Rasulullah r would be among us (family members) talking and listening, but on approach of salaat hour, he would all of a sudden behave as if he had never known us and would be completely absorbed in the remembrance of Allaah [63]. When rasulullah r was on his deathbed, and he would frequently faint, he succeeded in making wudu' after several attempts and, though he could hardly stand, went to the masjid with the help of 'Abbas d and another companion. Abu Bakr d led the salaat at his instance, and he himself joined the jama'ah. Abu Darda d narrates that rasulullah r once said to him, Worship your Lord as if you see Him before you, count yourself among the dead, beware of the curse of the wronged ones and, even if you could crawl to the masjid, do not miss 'esha and fajr with jama'ah [72, 63]. On the importance of salaat with jama'ah, Abdullah ibn Mas'ud d says: If one wishes to meet Allaah on the Day of Judgement as a Muslim, he must say his salaat at a place where adhaan is called out, as Allaah has prescribed through His Prophet r such practices which are nothing but guidance through and through: and salaat with jama'ah is one of them. If you start saying your salaat at your houses, then you will be discarding the sunnah of the Prophet r and no sooner you desert his sunnah than you go astray. When a person performs wudu' â&#x2039;&#x201E; correctly and then leaves for the masjid, at each step that he takes, he gets one blessing and has one sin wiped out. During the lifetime of the Prophet r no one would miss jama'ah except an open munafiq or a real invalid. Even the munafiqs dared not miss the jama'ah and a sick person who could be taken to the masjid with the help of two men would be helped to join jama'ah [8, 10]. Rasulullah r warned us against missing salaat with jama'ah. This is abundantly clear from the following statement. He r said: Were it not for the fact that there are women and children at home, I should have stood up to observe the night salaat (in congregation) and should have commanded my young men to set fire to the one who are at home (whereas one is able to join the salaat with jama'ah) [9, 12]. â&#x2039;&#x201E;

. 698 .

Rasulullah r has said: When a Muslim washes his face every sin that he contemplated with his eyes is washed away from his face along with water, or with the last drop of water; when he washes his hands, every sin they wrought is effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin toward which his feet have walked is washed away with the water, or with the last drop of water until he comes out pure from all sins [8].

9.2

Establish Salaat

Rasulullah r did not permit even a frail, old, blind man who lived far from the masjid and whose path was filled with obstacles to be absent from the salaat with jama'ah. It is narrated from 'Abdullah ibn Umm Maktoom d that he said: "O Rasulullah! I am an old man, with feeble sight and a frail body and my home is very remote. Between me and the masjid there are palm trees and a ravine — is there a license for me to perform salaat at home?" Rasulullah r asked, "Do you hear the adhaan?" He replied, "Yes." Rasulullah r said, "Then answer it [6, 8]." It is reported that when 'Umar ibn al-Khattab d was the khalifa, he noticed that a certain person was missing from the salaat with jama'ah so he went to his house to inquire why he was absent. He called out to the man, who came out, and 'Umar said to him: "What prevented you from attending the salaat?" He replied, "Illness, O Ameer-ul-mu'mineen! If I had not heard your voice, I would not have ventured out," — or he said, "…I could not have ventured out." 'Umar said, "You have neglected the call of one who has more right to be answered than I: Allaah's caller to salaat." It is also narrated from 'Umar that he noticed the absence of some people from the salaat and he said: "What is wrong with people who are absent from the salaat, causing others to follow their example? Either they attend the masjid or I will send someone to strike them upon their necks." Then he said, "Attend the salaat. Attend the salaat [405]!" Imaam Ahmad ? says: So you must rebuke those who do not attend salaat in the masjid, for they commit a great sin in so doing. And you are their partners in this great sin if you do not advise them and rebuke them when you are able to do so. It is narrated by Abu ad-Darda', from Ibn Mas'ud, that he said: "Verily, Allaah has legislated for every Prophet a sunnah. And He has legislated for your Prophet; part of that sunnah is to pray five times a day in congregation. Now I have come to know that each one of you has a 'masjid' in his house. Should you pray there, you will be abandoning the sunnah of your Prophet, and if you abandon the sunnah of your Prophet you will have gone astray." So fear Allaah, and order the absentees to salaat in congregation. If you do not do so you will be guilty of sin and will share in their sin also and you will not be saved. This is due to your abandoning the obligation to advise and admonish and to forbid (sin) with your hands, if you are able and your tongues, if you are not. It is illustrated in a hadeeth: A man will come forward on the Day of Resurrection holding onto his neighbour, and he will say, "O' my Lord! This man deceived me." The other will respond, "O' my Lord! By Your Power! I did not deceive him, neither in his family nor in his property." The first will reply, "He has spoken the truth, O' my Lord! But he used to see me committing sins and he did not forbid me from doing so." ⋏ The one who is absent from salaat with jama'ah commits a great sin, so beware of his taking hold of you on the Day of Judgement and disputing with you ⋏ Al-Mundhiri.

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before the Most Forceful. And do not delay advising him today, even though he may insult you or hurt you or show enmity to you, for verily, it is better for you that he should be your enemy today than that he should hold onto you tomorrow and dispute with you before the Most Forceful and reject your excuses in that awesome place. Bear his insults today for Allaah's sake and for His pleasure, that you may be amongst the Prophets and their followers in faith tomorrow. If you see a person performing a nawafil salaat, and he does not straighten his back between rukoo' and sujood, it is obligatory for you to order him and to forbid him and to advise him how to perform salaat. If you do not, you will be partners with him in his sin and you will all lose the reward of your salaat [405]. Somebody asked Ibn 'Abbas d, "What about a person who keeps fast all day and offers nawafil salaat all night, but does not go to the masjid for jama'ah and Jumu'ah?" He replied, "He is doomed to jahannam [9]." Salaat with jama'ah is enjoined even when the number of people is few. Rasulullah r said: There are no three men in a village or in the desert who do not establish the salaat with jama'ah except that shaitaan has gained mastery over them. So upon you is the salaat with jama'ah for the wolf only eats the sheep that strays from the flock [10, 13]. Salaat with jama'ah is very heavy upon the munafiq, especially 'esha and fajr. Yet, Rasulullah r said: The most burdensome salaat for the hypocrites are the 'esha salaat and the fajr salaat. If only they knew what (reward) there is in them, they would come to them even if they had to crawl [11]. S. If the people knew the reward that came with the call to salaat and the first row and found no other way to get that except by drawing lots, they would draw lots. If they knew the reward that came with going to the salaat early, they would race for it. If they knew the reward for 'esha and fajr salaat, they would come to offer them even if they had to crawl [6, 13]. A person who in all sincerity is constant in his salaat with salaat with jama'ah for forty days, without missing the first takbeer, receives two awards: one for deliverance from jahannam and the freedom from nifaaq [9]. Rasulullah r mentioned many virtues of praying with jama'ah over salaat prayed individually. He r said: A salaat with jama'ah is 27 times superior to salaat performed individually [6, 8, 9, 11]. Salaat with jama'ah is 25 times superior to salaat which is said in a house or in a shop. It is so because when a person performs wudu' in right earnest and walks on to the masjid, with the sole intention of performing salaat, each step he takes, adds one blessing to his account and wipes out one sin therefrom. Again, if he keeps sitting in the masjid (with wudu' of course) after the salaat is over, the angels keep on seeking Allaah's blessing and forgiveness for him. And as long as he keeps sitting in the masjid waiting for salaat, he goes on earning rewards as if he is busy in salaat [6, 8, 10, 9]. Whoever went towards the masjid in the morning or evening, Allaah prepares for him a reward in the jannah each time he walks to the masjid [6, 8]. . 700 .

9.2

Establish Salaat

Whoever purified (made wudu') himself in his house, and then walked to one of the Houses of Allaah to perform an obligatory salaat, his footsteps act as one lowering a sin and the other raising a reward [8]. A person who performs wudu' scrupulously, and then goes to the masjid and finds that jama'ah is over, receives a reword equal to that of jama'ah. This would not diminish anything from the reward of those who have actually performed their salaat with jama'ah [10, 13, 14]. This last hadeeth indeed shows Allaah's great favour and beneficence that the mere effort and a slight exertion is enough to entitle us to a reward of jama'ah, though actually we fail to join it. And then being in masjid after salaat or waiting for the next salaat in itself so virtuous. Rasulullah r said: The angels supplicate for any of you, so long as you remain in the place where you have performed salaat and are in a state of wudu'. They say: 'O Allaah! Forgive him, O Allaah! Have mercy on him [6]. From the manners of going to pray with jama'ah is to perfume, wearing nice clothes, having an excellent wudu and brush teeth with siwaak. Allaah says:

O Children of Adam! Take your adornment while praying.

| 7:31 |

Bad odour from smelly food and cigarette smoke should be avoided. Rasulullah r recommended use of siwaak: Use the siwaak for indeed it purifies the mouth and is pleasing to the Lord. Each time Jibrael u has come to me he has enjoined me to employ the siwaak to the point that I feared that it would become obligatory upon my nation and I me. If I did not fear that it would become difficult for my nation I would have obligated its use upon them. Indeed I employ siwaak to the point that I fear that my front teeth would be uprooted [11]. Let he who eats garlic or onion remain away from us and our masjid and instead sit in his house [6, 8]. In walking we should not be haste as the more steps there are, the higher the reward. Narrated by Abu Hurayra d [8]: Rasulullah r said, "Shall I not direct you to that by which Allaah will efface sins and raise the ranks?" They replied, "Of course, Rasulullah!" He said, "Performing the wudu' in an excellent manner despite it being difficult, taking many step towards the masjid and waiting for the next salaat after having prayed the current salaat. That is mindfulness! That is mindfulness (ribaat)!" Imaam Ahmad ? writes: So when anyone from amongst you sets out from his house he should say quietly to himself words of remembrance of Allaah â&#x20AC;&#x201D; words unconnected with the affairs and business of this world. He should set out calmly, soberly, for this is what the Prophet ordered us to do; he should set out with longing and desire .

701

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DEVOTE TO ALLAAH

(for Allaah's pleasure) and fear and apprehension (of Allaah's anger) and with humility and meekness towards Allaah. For the more humble, the more meek, the more submissive he is to Allaah, the more virtuous and righteous does he become in salaat and the greater becomes his reward, and the more noble and nearer to Allaah becomes the worshipper. But should he be filled with pride, Allaah will destroy him and will reject his deeds, for the deeds of the proud are never accepted [405]. One important characteristics of salaat with jama'ah is straightening the rows. It is also narrated that one day rasulullah r turned his face and saw a man whose chest was not in line and he said to him: It is incumbent upon you to perform salaat shoulder-to-shoulder for if you do not do so, verily, Allaah will place disarray in your hearts [6, 8, 10]. Muhammad bin Samaak ?, a famous 'alim died at the age of one hundred and three, used to perform two hundred raka'a of nawafil salaat daily. For forty years, he never missed the first takbeer of salaat with jama'ah, except once when his mother had died. He writes: Once I missed the jama'ah. As I knew that salaat with jama'ah was twenty-five times superior, I repeated this salaat twenty-five times to make up the loss. I heard in my dream someone saying to me: Muhammad! You have repeated your salaat 25 times, but what about the 'Aameen' by the Angels? It is reported in many hadeeths that when the imaam says aameen' after Fatiha, the Angels also say aameen and all the past sins of a person whose aameen coincides with that of the Angels are forgiven. Because of this, it is said that "Even if a person goes on repeating his salaat (individually) a thousand times, he cannot get the collective blessing of a salaat with jama'ah." Abu Muslim ? narrates [12]: I went to see Abu Umamah d while he was in the masjid. I asked him if he had really heard rasulullah r saying: When a person performs wudu' with right performance and then says his fardh salaat, Allaah forgives him all the sins committed that day by his feet in going towards evil, by his hands in doing evil, by his ears in listening to evil, by his eyes in looking at evil and by his heart in thinking of evil." He replied, "By Allaah, I have heard these words from rasulullah r again and again." It is said that Haatim ? once missed his salaat with jama'ah and felt for it too much. A couple of persons came to condole with him on this loss. He started weeping and then said: If I had lost one of my sons, half the population of Balkh town would have come to me for condolence, but on the loss of my jama'ah you are the only people condoling with me. It is only because people regard the afflictions in the aakhira as lighter than the affliction of this world [63]. . 702 .

9.2

9.2.2

Establish Salaat

Nawafil Salaat Nawafil salaat is one of the best means of getting close to Allaah. They make up for anything lacking in the fard salaat, including any deficiency in khushoo'. And tahajjud is the best of all nawafil salaat. Abu Hurayra d reports that rasulullah r was asked, "What salaat is most virtuous, after the obligatory salaat?" He said, "Salaat in the depths of the night [8, 10, 9, 13, 11]." Allaah I praised the righteous people, referring to them as good-doers because they would sleep very little at night in order to perform worship:

Verily, the muttaqins 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 muhsins. They used to sleep but little by night. And in the hours before dawn, they were asking for forgiveness. And in their properties there was the right of the beggar and the deprived. | 51:15-9 |

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. | 32:16 7| Tahajjud Salaat

Tahajjud was recommendatory for all prophets. Allaah called Muhammad r to pray at night:

O you wrapped in garments! Stand all night, except a little â&#x20AC;&#x201C; half of it, â&#x20AC;&#x201C; or a little less than that, or a little more. And recite the Qur'an with measured recitation. | 73:1-4 |

703

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DEVOTE TO ALLAAH

Perform salaat from mid-day till the darkness of the night (i.e. the zuhr, 'asr, maghrib, and 'esha salaat), and recite the Qur'an in the fajr salaat. Verily, the recitation of the Qur'an in the early dawn is ever witnessed ▷ . And in some parts of the night offer the tahajjud with it as an additional salaat for you. It may be that your Lord will raise you to Maqam Mahmood ⋆ | 17:78-9 | Rasulullah r never abandoned the tahajjud salaat, neither when he was at home, nor when he was travelling [401]. He r was not only steadfast in tahajjud but he also went out to encourage others to do the same including his close relatives. Ali d narrated that one night rasulullah r went to him and Fatima g and said, "Don't you (both) offer the (tahajjud) salaat?" 'Ali said, "When Allaah wishes us to get up, we get up." Rasulullah r then recited: "But man is more quarrelsome than anything [6]." Allaah descends to the lowest heaven each night when last third of the night remains, saying [6, 8]: Who calls upon me, so that I may answer his salaat. Who asks of Me, so that I may give him? Who seeks my forgiveness, so that I may forgive him? Rasulullah r said: When any one of you goes to sleep, shaitaan ties three knots at the back of his neck, sealing each knot by saying: 'You have a long night. So, sleep.' So, if one wakes up and mentions Allaah, a knot is loosened. If he performs wudu', two knots are loosened. And if he prays, all the knots will be loosened, and in the morning he will be active and in a good mood. Otherwise, he will be in a bad mood and sluggish in the morning [6, 8]. Once certain person asked Aa'isha g: "Tell me something noteworthy concerning rasulullah r." She answered: There was nothing which was not unusual about him. Everything he did was noteworthy. One night he came and lay down with me. After sometime, he got up saying, 'Now let me pray to my Lord, the Sustainer. With this, he stood up in salaat, humbling himself before his Creator with such sincerity that tears rolled down his cheeks to his beard and on to his breast. He then bowed for ruku' and sajdah, and his tears flowed down as fast as before and after raising his head from his sajdah, he continued weeping in this manner till Bilal d announced the approach of fajr. I pleaded with him: "0, Rasulullah! you are sinless, as Allaah has in His munificence forgiven your each and every sin (even if committed) in the past and which may happen in the life to come / and still you grieve so much." He replied: Why, then, should I not be a grateful slave of Allaah? Then he added, 'Why should I not be praying like this when Allaah has today revealed to me these verses?' ▷ Fajr

salaat attended by the angels in charge of mankind of the day and the night. station of praise and glory, i.e., the honour of intercession on the Day of Resurrection. / Allaah informed him in the Qur'an:

⋆A

That Allaah may forgive you your sins of the past and the future.

. 704 .

| 48:2 |

9.2

Establish Salaat

Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allaah (always, and in salaat) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): "Our Lord! You have not created (all) this without purpose, glory to You!. Give us salvation from the torment of the Fire. | 3:190-1 | It has been reported in many hadeeths that the feet of rasulullah r would get swollen because of his very long raka'a in salaat; people tried to reason with him: "0 Rasulullah! You are sinless and still you labour so hard!" He would reply: "Should I not be a grateful slave of my Allaah, then?" There are twelve raka'a of sunnah salaat which has been emphasised. These are two before fajr, four before and two after the zuhr salaat, two after maghrib and two after 'esha. Rasulullah r said: A house will be built in jannah for every Muslim who offers twelve raka'a of optional salaat, other than the obligatory salaat, in a day and a night [8]. It is said that Zainul Aabideen ? used to offer one thousand raka'a of nawafil salaat daily. He never missed his tahajjud, whether in journey or at home. His face grew pale when he performed his wudu' and he would tremble when he stood in salaat. Somebody asked him the reason for that. He said, "Don't you know before Whom I am going to stand?" Once when he was engaged in salaat, a fire broke out in his house. He continued his salaat most calmly. When asked about it, he remarked, "The fire of the aakhira kept me unmindful of the fire of this world." He once said, "The pride of a proud person surprises me. The day before, he was a drop of a dirty fluid and tomorrow he will be carrion, and still he is proud." He used to say, "It is strange that people do so much for the world, which is transitory, and do nothing for the aakhira, where they are to live forever." He used to help the poor in the darkness of night, so that they should not even know who helped them. It came to light only after his death that no less than one hundred families were supported by him [63].

9.2.3

Take From the Treasures of Allaah When salaat was ordained, Muslims became very happy as it enabled them to have a direct means to communicate with their Creator. This is why when we are about to start the salaat, we should remember that we are standing in front of Allaah, Who is looking at us, Who is listening to us, Who knows our condition and He is ready to answer our du'a. Rasulullah r said [8, 10, 9, 12, 13, 11]: Allaah, the Almighty said, 'I have divided the salaat between Me and My slave by halves. Half of it is for Me and half of it is for My slave. And My slave is granted what he asked for.' .

705

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DEVOTE TO ALLAAH

When the worshipper says, 'All the praises and thanks are to Allaah,' the Lord of the universe, Allaah says, 'My slave praised Me.' When the worshipper says, 'The Most Gracious, the Most Merciful', Allaah says, 'My slave eulogised Me.' When he utters, 'The Only Owner of the Day of Recompense,' Allaah says, 'My slave glorified Me.' When he utters, 'You Alone we worship, and You Alone we ask for help,' Allaah says, 'This is between Me and My slave. And My slave is granted what he asked for.' When he utters, 'Guide us to the Straight Way. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger nor of those who went astray,' Allaah says, 'This is for My slave and My slave is granted what he asked for.'. Huzaifah d says that, whenever rasulullah r faced any difficulty, he would at once resort to salaat [10, 12]. Salaat used to be the avenue of relief from any kind of anxiety. This is why he used to say to Bilaal: O Bilaal, Comfort us with salaat [10, 12]. A man from an-Nakh had his donkey die while travelling. His companions wanted to share his load. Instead he performed wudu' in the best of ways and following two raka'a of salaat he supplicated. In response, Allaah I brought the donkey back to life and it carried the load â&#x2C6;&#x2014; . Allaah I promises jannah in return for five times salaat:

And those who strictly guard their salaat. These are indeed the inheritors, who shall inherit jannah. They shall dwell therein forever. | 23:9-11 | Rasulullah r says in a hadeeth qudsi: Almighty Allaah said: I have made five times salaat obligatory on your people and I made covenant that if anyone observes them regularly at their right times, I shall admit him to jannah. If anyone does not observe them regularly, there is no such guarantee of Mine for him [10]. Allaah, the Exalted, says: Son of Adam, do not be helpless in performing four raka'a for Me at the beginning of the day: I will supply what you need till the end of it [10]. Rasulullah r said [13]: Allaah has ordained upon his slaves five daily salaat; it is a pledge from Allaah that he who performs them and does not miss any of them due to negligence, He will admit him into jannah; and he who does not perform them will have no pledge from Allaah; if He wills He will punish him or admits him to jannah. â&#x2C6;&#x2014; Al-Bidayah wa an-Nihayah.

. 706 .

9.2

Establish Salaat

Salaat is a means for one to accompany rasulullah r in jannah. Rabee'ah ibn Ka'b alAslami d , who was a servant of the Messenger of Allaah and also one of the people of as-Suffah, said: I used to spend my nights in the company of rasulullah r and would carry water for his wudu'. One day he said to me: "Ask something of me" So I said: 'I request your companionship in jannah.' Then he asked: "Is there anything else?" I replied: 'That is all.' So he said: "Then help me in your request by increasing your prostrations [8]." Salaat draws blessings and rizq from Allaah. We should make du'a during various postures as appropriate such as during sajdah and after tashahhud. Allaah calls us to seek his help through salaat:

And seek help in patience and salaat.

| 2:45 |

And enjoin salaat on your family, and be patient in offering them. We ask not of you a provision: We provide for you. And the good end (i.e. jannah) is for the muttaqis. | 20:132 | Salaat has tremendous reforming powers if done properly. Shaykh Abul Hasan Nadwi ? mentioned three ways salaat can be evaluated [364]: • Salaat that fails to stop one from evil. It is deficient. • Salaat that stops one committing evil.

Verily, salaat prevents from fahshaa and munkar.

| 29:45 |

• Salaat that comes in conflict with environment and causes reformation. The people of Shu'ayb u said to him sarcastically:

Does your salaat command that we leave off what our fathers used to worship, or that we leave off doing what we like with our property? Verily, you are the forbearer, right-minded! | 11:87 | .

707

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9.2.4

DEVOTE TO ALLAAH

Requisites of Good Salaat There are many prerequisites of good salaat. The following list is only a guide, abridged from the list given by Shaykh Zakariyah ? [63]: 1. Knowledge - An action performed without knowledge is far inferior to the one done with full knowledge. We should therefore know:

• Which of the Islamic Practices are fardh and which are sunnah. • What is fardh and what is sunnah in wudu' and salaat. • How does shaitaan cause obstruction in the proper observance of salaat. 2. Wudu' - We must try to:

• Clean our heart of jealously and malice, just as we wash the other parts of our body. • Keep ourselves clean of sins. • Be neither wasteful nor abstemious in the use of water. 3. Dress - It should be:

• Got through honest living. • Clean. • According to the Sunnah, e.g. for men the ankles should not be covered. • Simple and should not display vanity and pride. 4. Time - We should be:

• Able to tell correct time at any moment. • Always watchful about adhaan. • Particular about the time of salaat, lest we should be too late for it. 5. Qibla - There are three things to be ensured in facing qibla:

• We must face qibla physically. • Realise that Allaah is the qibla of the heart. • Be as attentive as a slave is before his master. 6. Intention - For this we need to be particular about three things:

• We must be definite as to what salaat we are offering. • Remain constantly conscious of our presence before Allaah, Who sees us. • Have perfect faith that Allaah knows all that is in our hearts. 7. Takbeer Tahreemah - The essentials of 'Takbeer Tahreemah' are:

• To pronounce the words correctly. • To raise both hands right up to the ears. This signifies that we have severed our connection with all, except Allaah. • To feel the greatness of Allaah in our heart when we say Allaahu Akbar. . 708 .

9.2

Establish Salaat

8. Qiyaam - While in qiyaam we should:

• Keep our gaze at the place of sajdah. • Feel in our heart that we are standing before Allaah. • Not think of anything else. 9. Qiraat - The essentials of qiraat are:

• To recite the Qur'an with tajweed. • To ponder on the meanings of what we recite. • To bind ourselves to what we recite. 10. Ruku' - The essentials of ruku' are:

• To keep the back quite straight i.e. the whole body above the legs should be in one straight line. • To hold the knees firmly with fingers spread apart. • To recite tasbeeh with humility and devotion. 11. Sajdah - The essentials of sajdah are:

• To place the hands flat and close to the ears. • To keep elbows raised above the ground. • To recite tasbeeh with devotion. 12. Qa'dah - The essentials of qa'dah are:

• To sit up on the left foot, keeping the right one erect. • To recite tashahhud with devotion, keeping the meaning in mind, for it contains greetings for rasulullah r and salaat for the Muslim brethren. • To consider the concluding salaam a definite greeting to the Angels as well as the people on the right and on the left. As has been said already, sincerity is the essence of all these points, which requires us: • To offer salaat with the sole purpose of pleasing Allaah. • To understand that it is only through the grace and favour of Allaah that we are able to offer salaat. • To hope for the reward promised by Allaah.

9.2.5

Increasing Khushuʼ & Khudhu It is obligatory to pray salaat in proper khushu' & khudhu ⋄ . Allaah I says:

And stand before Allaah with obedience. ⋄ Khudhu'

| 2:238 |

- Veneration, concentration.

709

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DEVOTE TO ALLAAH

Successful indeed are the believers, those who offer their salaat with all solemnity and full submissiveness. | 23:1-2 | Ali d said concerning this verse that "â&#x20AC;Śit refers to the humility of the heart, that you soften your shoulder for a Muslim, and that you do not look here and there in your salaat." Ibn 'Abbas d explained that this refers to "Those who are fearful and still [404]." It is reported that Mujahid, Ibn al-Mubarak and at-Tabari explained the words of Allaah, the Most High,

The mark of them is on their faces from the traces of prostration.

| 48:29 |

means khushu' in salaat[404]. Khushu' means calmness, serenity, tranquillity, dignity and humility [39]. It is the state of the heart which is manifested through the condition of the body and limbs. When the heart is humble, then all limbs are humbled, hearing, seeing and even speech. This is why heart is subjected to insinuating whispers of shaitaan. There is a special shaitaan, named makzab, which attacks during the salaat to confuse the people. Iblees, the enemy of Allaah vowed:

Then I will come to them from before them and behind them, from their right and from their leftâ&#x20AC;Ś | 7:17 | Aa'isha g said [6]: I asked rasulullah r about looking here and there in salaat and he said, It is snatching away that shaitaan steals from the servants' salaat. Shaitaan whispers (waswaas) during the salaat, so as to deprive them of the devotion and consequently its joy and reward from Allaah. Rasulullah r has said to say "awuzu billah" and spit lightly three times to the left. Abu Ubaydah bin Jarraah d was once leading the salaat. When the salaat was over, he said to the people: Shaitaan made a dangerous attack on me while I was leading the salaat. He made me think that as I was leading salaat, I am the best of all of you. I shall never lead the salaat again [63]. Presence of khushu' or lack of it affects rewards and other benefits one gets from Allaah. Rasulullah r said: There is no Muslim man who, when the time for a prescribed salaat comes, he does wudu' properly, has the proper attitude of khushu', and bows properly, but it will be an expiation for all his previous sins, so long as they were not major sins (kabeerah). And this is the case for life [8]. A slave may pray and have nothing recorded for it except a tenth of it, or a ninth, or an eighth, or a seventh, or a sixth, or a fifth, or a quarter, or a third, or a half [12, 10, 13, 75]. . 710 .

9.2

Establish Salaat

…When you pray, do not look here and there because Allaah directs His Face towards the face of His 'abd who is praying, as long as he does not turn away [9, 14]. When a slave stands and prays, all his sins are brought and placed on his head and shoulders. Every time he bows or prostrates, some of them fall from him [18, 75]. When a person offers his salaat at its fixed hours with proper wudu', with humility and submission and with qiyaam, ruku and sajdah done satisfactorily, then such a salaat rises up in a bright and beautiful form and blesses the person in words: "May Allaah guard you as you have guarded me." On the other hand, if a person is not punctual with his salaat nor does he perform wudu', qiyaam, ruku and sajdah properly, then salaat rises up in an ugly and dark shape and curses the person saying, "May Allaah ruin you as you have ruined me!" Then it is flung back like a dirty rag at the face of the person [16]. In order to increase concentration and devotion in salaat a number steps can be taken: ■ Removing any distraction - Aa'isha g had a decorated, colourful curtain which used to cover a side of her house. Rasulullah r told her, "Take it away from me, because its decorations keep distracting me when I pray." She made a pillow out of it [6, 8]. We should also avoid garments with decoration, bright colours or writings as these can also distract from salaat [8]. Garments with pictures of animate beings should be avoided altogether. Once rasulullah r entered the Ka'bah to pray in it, he saw two ram's horns. When he had prayed, he told 'Uthman al-Hajabi, "I forgot to tell you to cover the horns, because there should not be anything in the House to distract the worshipper [10, 75]." Similarly, salaat can be delayed to avoid hottest part of the day as it interferes with khushu'. ■ Remember death - Rasulullah r said: Remember death in your salaat, for the man who remembers death during his salaat is bound to pray properly, and pray the salaat of a man who does not think that he will pray any other salaat [72]. Pray a farewell salaat as if you see Him … [16, 11, 12, 75]. ■ Complete each posture - Perform each posture correctly and rest the body before changing postures. Recall the importance of each posture (whether its fardh, sunnah or mustahab). Rasulullah r said: Five salaat which Allaah has made obligatory. Whoever does wudu' properly for them, prays them on time, does ruku' properly and has perfect khushu', it is a promise from Allaah that he will be forgiven, but whoever does not do this, has no such promise – if Allaah wishes, He will forgive him, and if He wishes, He will punish him [10, 75]. Abu Qutaadah d narrated that once Rasulullah r said: 'The worst type of thief is the one who steals from his salaat.' He said, 'O Rasulullah, how can a person steal from his salaat?' He said, 'By not doing ruku' and sajdah properly [12, 14, 75]. .

711

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DEVOTE TO ALLAAH

Rasulullah r used to move at a measured pace during salaat, allowing every bone to return to its place ∗ . He commanded those who were not doing their salaat properly to do this too. He said, "None of you has prayed properly until he does this [10]." ■ Understand what is said in salaat - Having a working knowledge of at least key phrases and background of what is recited during the salaat will help to develop humility and concentration. This will remind us of the majesty and greatness of Allaah I and our insignificance and dependence on Him. The life of this world and everything in it is short-lived compared to the bliss and punishment in the aakhira. ■ Make appropriate du'a and adhkar - It has been reported that rasulullah r used to make du'a during various postures, i.e., in sajdah, between the two prostrations and after the tashahhud. He r said: The closest that the slave can be to his Lord is when he is prostrating, so increase your du'a [at that time] [8]. …As for sajdah, strive hard to make du'a in it, for it is bound to be answered for you [8]. He r is reported to have said in his sajdah:

﴾‫ َو اَ َّولَ ُه َو ا ِٓخ َر ُه َو َعلَا نِ َي َت ُه َو ِس َّر ُه‬،‫ ِدقَّ ُه َو ِجلَّ ُه‬،‫﴿اَللَّ ُه َّم اَ ْغ ِف ْر لِي َذنْ ِبي كُلَّ ُه‬ O Allaah, forgive me my sins, the minor and the major, the first and the last, the open and the hidden [8].

﴾‫﴿اَللَّ ُه َّم اَ ْغ ِف ْر لِي َما ا َْس َر ْر ُت َو َما اَ ْع َلن ُْت‬

O Allaah, forgive me what I have done in secret and done openly ⋄ . He r taught Abu Bakr al-Siddeeq d to say,

،‫ُوب اِ َّل اَن َْت فَا ْغ ِف ْرلِي َم ْغ ِف َر ًة ِم ْن ِع ْن ِد َك َوا ْر َح ْم ِني‬ َ ‫﴿اَللَّ ُه َّم اِنِّي َظ َل ْم ُت نَ ْف ِسي ُظ ْلماً َك ِثراً َو َلا َي ْغ ِف ُر اَلْ ُذن‬ ﴾‫إِنَّكَ أَن َْت ٱلْ َغفُو ُر ٱل َّر ِحي ُم‬ O Allaah, I have wronged myself very much, and no one can forgive sin but You. Grant me forgiveness from You and have mercy on me, for You are the All- Forgiving, Most Merciful. Rasulullah r is reported to have said the last thing between the tashahhud and the taslim was:

‫ َو َما اَن َْت أَ ْع َل ُم بِ ِه‬،‫ َو َما ا َْس َر ْف ُت‬،‫ َو َما اَ ْع َلن ُْت‬،‫ َو َما ا َْس َر ْر ُت‬،‫ َو َما َٔاخَّ ْر ُت‬،‫﴿اَللَّ ُه َّم ْغ ِف ْر لِي َما َق َّد ْم ُت‬ ﴾‫ َو أَن َْت ٱلْ ُم َؤخِّ ُر َلا اِلَ َه إِ َّلا أَن َْت‬،‫ أَن َْت ٱلْ ُم َق ِّد ُم‬.‫ِم ِّني‬ O Allaah, forgive me what I have done in the past, and what I will do in the future, and what I have concealed, and what I have done openly, and what I have exceeded in, whatever You know about more than I. You are the Bringer-Forward, and You are the Delayer, there is no god except You ⋏ . ∗ Its isnaad is classed as saheeh in Sifat al-Salaat. Ibn Khuzaymah also classed it as saheeh as mentioned by al-Haafidh in al-Fath. ⋄ Reported by al-Nisaa'i, al-Mujtabaa; Saheeh al-Jaami'. ⋏ These du'a and others, along with their isnaads, are to be found in Sifat al-Salaah by al-'Allaama al-Albaani.

. 712 .

9.2

Establish Salaat

■ Combat wiles of shaitaan - Rasulullah r taught us how to combat the wiles of shaitaan and getting rid of his waswaas: Abu'l-'Aas d reported that he said, "O Rasulullah, the shaitaan interrupts me when I pray, and I get confused in my recitation." Rasulullah r said, "That is a shaitaan whose name is Khanzab. If you sense his presence, seek refuge with Allaah from him, and spit [dry spitting] towards your left three times." [Abu'l-'Aas] said: "I did that and Allaah took him away from me [8]." Similarly, rasulullah r cautioned against shaitaan's other tricks: When any one of you gets up to pray, the shaitaan comes and confuses him – i.e., mixes up his salaat and creates doubts in his mind – so that he does not know how many [rak'ahs] he has prayed. If any one of you experiences that, he should do two prostrations whilst he is sitting [6]. If any one of you is praying and feels some movement in his back passage, and is uncertain as to whether he has broken his wudu' or not, he should not end his salaat unless he hears a sound or smells an odour. ■ Eat first - If food is being served then one should eat first, not even trying to hasten it. Rasulullah r said: Do not pray when there is food prepared [8]. If dinner has been put out and the iqaamah has been given for salaat, eat dinner first and do not rush to finish it [6, 8]. ■ Answer the call of nature - One should not suppress the need to go toilet or pass wind even if it happens during salaat. Rasulullah r forbade praying at this state: If any one of you needs to go to the toilet, and the salaat has begun, he should go to the toilet first [10, 8, 75]. ■ Not pray when feeling sleepy - Anas ibn Maalik said, "Rasulullah r said: "If any one of you feels sleepy when he is praying, he should sleep until he [is rested enough to] know what he is saying [6]" Similarly, Rasulullah r said: "Do not pray behind one who is sleeping or one who is talking." [10, 75]. ■ Not smoothing the ground - Rasulullah r said: "Do not wipe (the ground) when you are praying, but if you have to, then do it only once ▷ . Rasulullah r used to do sajdah in mud when it rained. 'Ayaad said: "The salaf did not like to wipe their foreheads before they finished praying." Ibn Abi Shaybah reported that Abu'l-Darda' said: "Even if I were to get red camels, I would not like to wipe the gravel from my forehead." ▷ Fath

al-Baari, Reported by Abu Dawood, Saheeh al-Jaami'.

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9.2.6

DEVOTE TO ALLAAH

Salaat of the Salaf Fear of Abu Bakr When rasulullah r was sick, he said: "Command Abu Bakr to lead the salaat." Whereupon 'Aa'isha g, said: "Abu Bakr is a very tender hearted person. He is bound to be overcome by weeping when he recites the Qur'an." But rasulullah r repeated: "Command him to lead the salaat [6, 8]." Weeping of 'Umar The weeping of 'Umar d could be heard from the last row of salaat while he was leading it, as narrated by 'Ubaydullah ibn Shaddaad d. Apprehension of 'Ali 'Ali ibn Abi Talib d, would easily be moved to tears and was always thinking of aakhira; whenever the time for salaat came, the colour of his face would change and his body would shake. It was said to him, "What is the matter with you?" He replied: "The time for the trust has come, which Allaah offered to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it, but I bore it ∗ . Once an arrow struck 'Ali d in a battle getting stuck into his thigh. This could not be extracted, in spite of several efforts, due to severe pain felt by him. When he was busy in his nawafil salaat and while in sajdah, people drew out the arrow with force. After the salaat, he asked the people who had collected around him, "Have you gathered to take out the arrow?" They told him that it was already taken out. So, he informed them that he had no feeling of pain during the extraction. Ibn al-Zubayr standing like stick When Ibn al-Zubayr d stood up to pray, he would be like a stick with khushu'. Once he was prostrating when a missile from a catapult was launched at him, when Makkah was being besieged. A part of his garment was torn away whilst he was praying, yet he did not even raise his head. Crying of Muslim ibn Yasaar Ibn Sireen ? said: "I would look at the place of prostration of Muslim ibn Yasaar ?, after he would raise his head from prostration, and it was as if someone had poured water there, and this was from the extent of his crying during the salaat." It is related that "…when he performed salaat, he was unaware of any voice or any sound, so preoccupied was he with his salaat, and so fearful of Allaah, was he [405]." Concentration of 'Ali ibn al-Husayn 'Ali ibn al-Husayn ?, was once prostrating when his house caught fire, so people began ∗ Allaah I

said in the Qur'an:

Truly, We did offer the Trust to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it. But man bore it. Verily, he was unjust and ignorant. | 33:72 | The Trust here refers to "…the trust or moral responsibility or honesty and all the duties which Allaah has ordained [1].

. 714 .

9.3

Relationship with Qur'an

shouting: 'O grandson of the Prophet! Fire! Fire!' but he would not stop praying, so after they put out the fire, they asked him: 'Why didn't you move when we shouted?' to which he replied: "I was too busy thinking about a greater fire (i.e., jahannam)." Salaat of Haatim Haatim ? said: "I carry out what I am commanded; I walk with fear of Allaah in my heart; I start with the [correct] intention; I magnify and glorify Allaah; I recite at a slow and measured pace, thinking about the meaning; I bow with khushu'; I prostrate with humility; I sit and recite the complete tashahhud; I say salaam with the [correct] intention; I finish with sincerity towards Allaah; and I come back fearing lest [my salaat] has not been accepted from me, so I continue to strive until I die ⋄ ." Aamir bin Abdullah It is said of Aamir bin Abdullah d that he would not even hear the beating of a drum while in salaat, nor to speak of the talk of people around him. A person asked him, "Are you conscious of anything while in salaat?" He replied, "Yes, I am conscious of the fact that I have to stand one day before Allaah, whence I shall either be sent to jannah or jahannam." The person said, "No, I do not mean that. Do you come to know of anything we talk around you?" He replied, "It is better that spears pass through my body rather than I grow conscious of your conversation while I am in salaat." He used to say, "My conviction in the things of the aakhira is so perfect that it is impossible for it to improve, even if I happen to see those things with my physical eves."

9.3

Relationship with Qurʼan

Verily, those who recite the Book, and perform salaat, and spend (in charity) out of what We have provided for them, secretly and openly, they hope for a (sure) trade-gain that will never perish. | 35:29 | In this ayah Allaah I described one of the most prominent quality of the blessed devotees of Allaah - that is their constant recitation of Qur'an. Though some of the ulama explained yatluna to mean follow Qur'an in deed but the former tafseer is weightier [5]. Whichever way one looks at it, our recitation of Qur'an everyday and following its injunctions will build a close relationship with it and inculcate a strong love for it. There are many hadeeths which explain virtues of memorisation of Qur'an. Narrated by 'Abdullah ibn Amr d, rasulullah r said: On the Day of Judgement, it will be said to the man devoted to the Qur'an, 'Go on reciting the Qur'an and continue ascending the storeys of jannah and recite in the slow manner you had been reading in worldly life; your final abode will be where you reach at the time of the last ayat of your recitation [12, 9]. ⋄ Ibn

Rajab in Al-Khushoo' fi'l-Salaah.

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1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

"The man devoted to the Qur'an" apparently means a haafidh. Mulla 'Ali Qari ? has explained it fully that this honour is reserved for haafidh, and that this hadeeth does not apply to one who reads by looking into the Holy Book [63]. Rasulullah r said: Indeed from the ways to Glorify Allaah the Most High is honouring: • the grey haired Muslim, • the one who memorized the Qur'an, without extravagance or negligence and • the righteous ruler [10]. It is obligatory to memorise the necessary amount of Qur'an to do salaat properly, whereas memorizing the whole of the Holy Qur'an is Fard Kifayah. However, whatever portion is memorised, one needs to take care of it. Rasulullah r said: The example of the person who knows the Qur'an by heart is like the owner of tied camels. If he keeps them tied; he will control them. But if he releases them; they will run away [6, 8]. There are many other ayats of Qur'an which encourage it's frequent recitation. Allaah, the Most High said:

…in some parts of the night offer tahajjud, reciting Qur'an in it.

| 17:79 |

So, recite you of the Qur'an as much as may be easy for you.

| 73:20 |

They recite Allaah's revelations through the night while prostrating.

| 3:113 |

Consequently, rasulullah r and the multitude of sahaaba f sometimes spent the whole night in reciting the Holy Qur'an. It is reported about 'Uthman d that sometimes he recited the whole of Qur'an in a single rak'at of his witr salaat. In the same way, 'Abdullah ibn Zubair d used to recite the whole Qur'an in a single night. Sa'eed ibn Jubair ? read out the whole Qur'an in two raka'ats inside the Ka'bah. Rasulullah r himself mentioned many virtues of recitation of Qur'an: Whosoever reads one letter of the Book of Allaah is credited with one blessing and one blessing is equal to tenfold the like thereof in its reward. I do not say that ‫ الم‬is one letter, but ‫ا‬ is one letter, ‫ ل‬is one letter, and ‫ م‬is one letter [9]. The example of a believer, who recites the Qur'an and acts on it, is like an orange (utrujjah) which tastes nice and smells nice. And the example of the believer who does not recite the Qur'an but acts on it is like a date that tastes sweet but has no smell. And the example of the hypocrite who recites the Qur'an is like a sweet basil which smells good but tastes bitter. And the example of a hypocrite who does not recite the Qur'an is like a colocynth (bitter apple) which tastes bitter and has a bad smell [6, 8, 13, 11]. Read the Qur'an, for it will come as an intercessor for its reciters on the Day of Resurrection [8]. . 716 .

9.3

Relationship with Qur'an

Never do a people collect in one of the houses of Allaah reciting the Qur'an and reading it to one another, but sakeenah descends upon them, rahmat enshrouds them, the angels throng around them and Almighty Allaah mentions them in the assembly of angels [8, 12, 10]. Not to wish to be the like except of two men. A man whom Allaah has given the knowledge of the Book and he recites it during the hours of the night, and a man whom Allaah has given wealth, and he spends it in charity during the night and the hours of the day [6]. Allaah I mentioned in a hadeeth qudsi: He who is unable to do my dhikr and make du'a because of pre-occupation with the Qur'an, I grant him better that what is give to the supplicators. The excellence of Allaah's words over all other words is like the excellence of Allaah over all His creations [9]. Rasulullah r would listen to Qur'an with tremendous awe and devotion. Narrated Abdullah bin Mas'ud d: Rasulullah r said to me, "Recite (the Qur'an) to me." I said, "O Rasulullah! Shall I recite to you while it has been revealed to you?" He r said, "Yes." So I recited soorah an-Nisa', but when I recited the verse: How (will it be) then when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people. | 4:41 | He said, "Enough for the present," I looked at him and behold! His eyes were overflowing with tears [6, 8, 10]. Descending of sakeenah has been mentioned in many hadeeths. The muhaddiths have interpreted its real significance in many ways. In the opinion of Nawawi ?, it is a combination of tranquillity, mercy, etc., and descends along with the angels. It is mentioned in the Qur'an as follows:

He it is Who sent down sakeenah into the hearts of the believers

Then Allaah caused His sakeenah to descend upon him.

| 48:4 |

| 9:40 |

Verily, the sign of His kingdom is that there shall come to you at-Tabut, wherein is sakeenah from your Lord â&#x20AC;Ś | 2:248 | Narrated al-Bara' d: A man was reciting soorah al-Kahf and his horse was tied with two ropes beside him. A cloud came down and spread over that man, and it kept on coming closer and closer to him till his horse started jumping. When it was morning, the man came to rasulullah r , and told him of that experience. Rasulullah r said, "That was sakeenah which descended because of (the recitation of) the Qur'an [6]." .

717

1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

Once Usaid bin Hudair d was reciting soorah al-Baqara at night, and his horse was tied beside him, the horse was suddenly startled and troubled. When he stopped reciting, the horse became quiet, and when he started again, the horse was startled again. Then he stopped reciting and the horse became quiet too. He started reciting again and the horse was startled and troubled once again. Then he stopped reciting and his son, Yahya was beside the horse. He was afraid that the horse might trample on him. When he took the boy away and looked towards the sky, he could not see it. The next morning he informed rasulullah r . Ibn Hudair d gave the following account of their conversation: Rasulullah r said, "Recite, O Ibn Hudair! Recite, O Ibn Hudair!" Ibn Hudair replied, "O Rasulullah! My son, Yahya was near the horse and I was afraid that it might trample on him, so I looked towards the sky, and went to him. When I looked at the sky, I saw something like a cloud containing what looked like lamps, so I went out in order not to see it." Rasulullah r said, "Do you know what that was?" Ibn Hudair replied, "No." Rasulullah r said, "Those were Angels who came near to you for your voice and if you had kept on reciting till dawn, it would have remained there till morning when people would have seen it as it would not have disappeared [6]." Narrated by Abdullah ibn 'Umar d: Rasulullah r said, "The hearts get rusted as does iron with water." When someone asked, "What could cleanse hearts again?" He r said, "Frequent remembrance of death and recitation of Qur'an [18]." The reading of Qur'an and the remembrance of death polish the rusted hearts ⋏ . The heart is like a mirror. If it is not cleaned, it will not properly reflect the recognition of Allaah. The more burnished and brighter it is, the better will it show from the enlightenment. Therefore, the more we indulge in sinful lust and devilish acts, the more are we deprived of the recognition of Almighty Allaah." Narrated by 'Uqbah ibn Aamir d: Rasulullah r came to us while we were sitting on the Suffah ▷ and asked if any one of us would like to go to the market of Buthaan or Aqeeq and fetch from there two she-camels of the finest breed without committing any sin or severing a tie of kinship. We replied that everyone of us would love to do so. ⋏ As mentioned in some hadeeths that when a man commits a sin, a black dot stains his heart. If he repents in real earnest, this dot is removed. However, if he continues to commit sin after sin without repenting, then more and more black spots appear until his heart gets completely blackened. At this stage the heart becomes quite disinclined to do good!, in fact, it sees good as evil and evil as good. May Allaah save us from such a stage. In the Qur'an Allaah mentions this state of the heart thus:

Nay, but that which they have earned is rust upon their hearts.

| 83:14 |

▷ Suffah - This is the name of a raised platform in the Masjid nababi in Madeenah. It used to be occupied by the poor muhajirs who are known as "Ashab-us-Suffah". The number of these men varied from time to time: 'Allamah Suyuti ? has listed one hundred and one names and also written a booklet about their names.

. 718 .

9.3

Relationship with Qur'an

Rasulullah r then said that going to the masjid and reciting or teaching two ayat of the Qur'an is more precious than two she-camels, three ayat are most precious than three she-camels, and that similarly reciting or teaching of four ayaat is better than four she- camels and an equal number of camels [9, 10]. Once Abu Dharr d requested rasulullah r to give him some lasting advice. Rasulullah r said, "Cultivate the fear and reverence of Allaah in your heart, because this is the root of all virtuous deeds." When he asked for something more, rasulullah r added, "Stick to the reading of the Qur'an, because it is a noor in this life and a provision for the aakhira b ⇀776 [15]." Abu Hurayra d said: In the house where the Qur'an is read, the household members increase, virtues and blessings multiply, angels descend upon them and shaitaan quits the house. Whereas the house in which Qur'an is not recited, life therein becomes straitened and devoid of blessings, angels leave the house and shaitaan ravages it [63]. Hasan Basri ? said: People of earlier times believed the Holy Qur'an to be the Commandment of Allaah, they contemplated over it throughout the night and acted upon it during the day. Whereas today you exercise particular care to pronounce its words and vowels correctly, but do not take it as the Commandment of Allaah, and do not contemplate over it [63]. Abu al-'Aaliyah ? reports that a man once asked 'Ubay ibn Ka'b d for advice. He said: Take the Book of Allaah as your leader, and be pleased with it as a judge and ruler. It is what your Messenger left amongst you. It will be an intercessor for you. It is to be obeyed. It is a witness never doubted. In it is a mention of you and those before you, and judgment for whatever happens amongst you. And in it is news about you and whatever will come after you ⋆ .

9.3.1

Raising of the Rank due to Qurʼan Qur'an is a cause and a differentiator of ranks of men. Allaah I mentions:

By it He misleads many, and many He guides thereby.

| 2:26 |

And We send down of the Qur'an that which is a healing and a mercy to those who believe, and it increases the zaalims in nothing but loss. | 17:82 | ⋆ Al-Dhahabi

in Siyar A'lam al-Nubala, in the biography of 'Ubay ibn Ka'b [451].

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DEVOTE TO ALLAAH

In the same vein, rasulullah r said / : Allaah exalts many people by means of this Book, and He also degrades and disgraces many others by means of the same [8]. The best amongst you is the one who learns the Qur'an and teaches it [6, 10, 9]. The example of him (a believer) who recites the Qur'an is like that of a citron which tastes good and smells good. And he (a believer) who does not recite the Qur'an is like a date which is good in taste but has no smell. And the example of a dissolute wicked person who recites the Qur'an is like the Raihana (sweet basil) which smells good but tastes bitter. And the example of a dissolute wicked person who does not recite the Qur'an is like the colocynth which tastes bitter and has no smell [6]. There is nothing that facilitates nearness to Allaah better than that which has come directly from Allaah, that is Qur'an [14]. Jabir bin Abdullah d said: Rasulullah r had each pair of those killed at the ghazwa of Uhud wrapped in a single garment and asked which of them knew more of the Holy Qur'an. When one of them was pointed out to him, he had him put first in the side of grave [6]. Narrated by Anas d : Rasulullah r said, "For Allaah, from amongst the people, there are some who are those of His household." The sahaaba f asked, "Who are those people?" He replied "Men of the Qur'an. They are of the household of Allaah, and are his favoured ones [13, 11, 14, 12]." "Men of the Qur'an" are those who always remain occupied with the Qur'an and have got a special attachment to it. As long as such people always remain occupied with the Qur'an, special favours of Almighty Allaah continue to be conferred upon them. Certainly those who live in constant company do become as one of the household. What a great honour it is to belong to His household, to be reckoned amongst the 'Men of Allaah' and to become His favourites, with such little striving and endeavour! What sacrifices of comfort and money are not made by people for admittance to worldly courts or to be elected as members of an assembly [63]! Further, rasulullah r said: The Qur'an is such an interceder whose intercession is accepted, and a disputant whose dispute is upheld. Whoever keeps it in front of him, it draws him to jannah, and whoever puts it behind his back, it hurls him into jahannam [15, 14]. / 'Umar d appointed Naafi' ibn Abdul Harith d as the Governor of Makkah. Once he had the following conversation with Naafi', when he asked the latter as to whom he had appointed as the administrator of forests. Naafi' replied, "Ibn Abzi." 'Umar d asked, "Who is Ibn-e-Abzi?" Naafi' replied, "He is one of our slaves." Then 'Umar d enquired, "Why have you appointed a slave the ameer?" Naafi' said, "Because he recites the Book of Allaah." At this, 'Umar d narrated the hadeeth that it had been said by rasulullah r that, because of this Book. Allaah elevates many people and degrades many [63].

. 720 .

9.3

Relationship with Qur'an

Narrated by Abu Sa'eed Khudri d [10]: Once I was sitting with a group of indigent muhajirs, who did not even have sufficient clothes to cover their whole body and as such some of them were hiding themselves behind others. A qaari was reciting the Glorious Qur'an. Suddenly rasulullah r came and stood near us. On his arrival the reader stopped reciting. He invoked peace upon us, and asked us what we had been doing. We replied that we had been listening to the Holy Qur'an. Then rasulullah r said, 'All praise is for Allaah, Who created such people in my ummah that I have been ordered to stay with them.' Rasulullah r sat in our midst, equidistant from all of us. Then he asked all of us to get closer to him. All of us sat with our faces towards him. Thereafter, rasulullah r said, '0, you poor muhajirs, I give you glad tidings of perfect noor on the Day of Judgement, and you shall enter jannah before wealthy people by half a day, and this half day will be equal to five hundred years ϶ .' When a child memorises Qur'an, then the parents are also honoured. Rasulullah r said, Whoever reads the Qur'an and acts upon what is contained in it, his parents will be made to wear a crown, on the Day of Judgement, the brilliance of which will excel that of the sun, if the same were within your worldly houses. So, what do do you think about the person who himself acts upon it? [12, 10, 14] S. When this is in store for the parents, what will be the reward of the reader himself? Surely, if the beneficiaries get so much, the reward of the person who is the real cause should get much more.

9.3.2

Recitation of Qurʼan Prerequisites

■ Ritual Purity : The ijma' is that one can recite Qur'an without wudu, but in a state of janaba one cannot recite it. As for women, they can recite from memory during menstruation. Also to touch the Qur'an one needs to be free from any ritual impurity, major and minor [406]. Allaah the most High said:

None can touch but the purified.

| 56:79 |

Rasulullah r would recite while standing, while sitting, while lying down, while a state of ritual purity, having performed wudu' and in n state of ritual impurity, but not whilst he was junub [401]. ■ Seek refuge in Allaah : Before commencing recitation one should say:

‫ِم َن اَلْشَّ ْي َط ِان اَلْ َّرجي ْم‬

‫اَ ُعو ُذ‬

"I seek refuge in Allaah from the cursed shaitaan." ϶ For true believers, this day will be shorter according to their status. It is reported that, for some true believers, it will be like the time spent in two raka'at of fajr salaat [63].

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DEVOTE TO ALLAAH

‫اَلْ َّس ِمي ُع اَلْ َع ِلي ُم ِم َن اَلْشَّ ْي َط ِان اَلْ َّرجي ْم‬

‫اَ ُعو ُذ‬

or "I seek refuge in Allaah, the All-Hearing, the All-knowing, from the cursed shaitaan." This is due to the saying of Allaah:

So when you recite the Qur'an, seek refuge with Allaah from shaitaan, the outcast. | 16:98 | ■ Say Basmalla : It is incumbent to say "Bismillaahir-Rahmaanir-Raheem" at the beginning of each soorah except soorah at-Tawbah. Manners of Recitation

■ With the greatness of the Qur'an at heart : Qur'an is the unadulterated Words of Allaah, a great bounty revealed for mankind. Even reciting without its meaning draws so much reward and brings the man close to Allaah. So cast off all other thoughts and give full attention while reciting with love and awe, imagining all the time that he is reciting it to Almighty Allaah. Preferably, clean teeth with sewak and face qibla. It is said that whenever 'Ikramah d opened the Book for recitation, he became unconscious and fell down. Then he would utter, "This is the Word of my Allaah, this is the Word of my Allaah." ■ Beautify the Qur'an : Allaah said in the Qur'an,

And recite the Qur'an with measured recitation.

| 73:4 |

Also, in order to beautify recitation prolong certain sounds [6]. Recitation of rasulullah r was slow and pleasant, letter by letter; he would stop at the end of each ayat and would prolong it when he recited madd letter (‫ا‬, ‫ و‬and ‫ ي‬whose pronunciation is drawn out in Qur'an recitation) [401]. Rasulullah r encouraged recitation of Qur'an even when one is struggling: The one who is proficient in the recitation of the Qur'an will be with the honourable and obedient scribes (angels) and he who recites the Qur'an and finds it difficult to recite, doing his best to recite it in the best way possible, will have a double reward [6, 8, 10, 9, 13, 11]. Proficient here means one who reads the Qur'an in accordance with the rules of "Ilm at-Tajwid" as is evidenced from the words of Imaam Bukhari's narration and the title given to the chapter. ■ Weeping is desired : Allaah I mentions about believers who weep in humility:

And they fall down on their faces weeping and it increases their humility. | 17:109 | . 722 .

9.3

Relationship with Qur'an

Mutruf bin 'Abdullah narrated from his father: I saw rasulullah r praying, and his chest sounded like a boiling kettle from excessive weeping [12, 10]. Abu Bakr, 'Umar, Ibn 'Abbas f were all well known to weep excessively. In fact, this is the condition of all the people of taqwa when Qur'an melts their heart:

Allaah has sent down the Best Statement, a Book, its parts resembling each other (in goodness and truth) (and) oft-repeated. The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allaah. | 39:23 | ■ Prostate where required : There are fourteen places in the Qur'an where it is mustahab to do sajdah, both by the reciter and the listeners [406]. ■ Reflect : Take time to reflect even if it takes a long time to complete the Qur'an. On ayat pertaining to His Majesty and Sanctity, one should say ﴾‫﴿س ْب َحا َن ﷲ‬ ُ . On ayat containing a message of mercy, the heart should be filled with delight. And on ayat of chastisement, the heart should tremble with awe. Narrated 'Abdullah ibn 'Amr ibn al-'Aas d: Rasulullah r said to me, "Recite the whole Qur'an in one month's time." I said, "But I have power (to do more than that)." Rasulullah r said, "Then finish the recitation of the Qur'an in seven days, and do not finish it in less than this period [6, 8]." Narrated by Hudhayfa d: Whenever rasulullah r read an ayat about Allaah's punishment, he would seek refuge in Allaah. And whenever he read an ayat mentioning Allaah's mercy, he would ask Allaah for His mercy… [12, 10]. ■ Don't be interrupted : Sit in a quiet place. Do not stop to talk to others unless its absolutely necessary but first close the Book, restart after reciting 'Ta'awwudh.' ■ Don't accept anything in lieu : Of the manners pertaining to Qur'an, we should try our best not to accept anything of material value in lieu of reciting or teaching Qur'an. To do so is just like being content with shells instead of currency. Rasulullah r said: 0, you devotees of the Qur'an! do not use the Qur'an as a pillow, but read it properly day and night, as it ought to be read. Propagate the Holy Qur'an, read it in a good voice and ponder over its contents, so that you may, succeed. Do not seek a reward for it (in this life), because it has got a magnificent reward (in the aakhira) [18]. Read the Qur'an, put it into practice, do not abandon it, do not put grudges (upon others) through it, and do not eat and gain wealth through it φ . S. Anyone who recites the Qur'an let him ask by it from Allaah alone. For soon such people will come who will recite the Qur'an and ask their reward from people [9]. φ Reported

by Ahmad, at-Tabarani, and others.

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1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

Narrated by Ubayy bin Ka'b d: I taught a soorah of the Glorious Qur'an to a man who gave me a bow as a gift. I mentioned this to rasulullah r , who said that I had accepted a bow from jahannam [11, 18]. S. Instead they should seek out other means of livelihood. Many ulama have spoken against taking material benefit because it degraders the person, spoils the intention and it loses the sacredness, love and awe and finally there would not be any reward in the aakhira. Shaykh Zakaria ? said: These huffaz think that they are engaged in the propagation of the Qur'an, but in reality they are obstructing it, through their misconduct and bad intentions. The ulama have not permitted the acceptance of salary for teaching the Glorious Qur'an so that it becomes the primary motive. In fact, the real motive of the teachers should only be to promote the education and propagation of knowledge of the Qur'an. No salary can be a return for the sublime act of teaching the Qur'an. Such remuneration is for meeting personal needs and has been permitted when forced by circumstances, in case of dire necessity [63].

9.3.3

Virtues of Certain Soorahs ■ Soorah Fatiha : Soorah Fatiha is a very special blessing upon this ummah. Rasulullah r said: Nothing like it has been revealed in the Tawraat, nor in the Injeel, nor in the Zabur, or the Qur'an. And it is the seven oft-repeated verses in the Mighty Qur'an which I have been given [12]. Rejoice in the two lights brought to you which have not been brought to any prophet before you: al-Fatiha and the last verses of soorah al-Baqarah [8]. In soorah Fatiha there is a cure for all ailments ◦ . The sahaaba f used to read soorah Fatiha and blow upon those bitten by a snake or a scorpion, and even on the epileptic and on the mentally deranged. Rasulullah r had also approved of this. There is another riwayat to the effect that rasulullah r recited this soorah and blew on Saa'ib bin Yazeed d and applied his saliva on the spot [63]. Narrated from ibn Abbas d who said, While rasulullah r was sitting with Jibrael u he heard a creaking sound above him. Jibrael u looked up and said, "This is [the sound of] a gate that has been opened in heaven today and has never been previously opened." Then an angel descended through it and came to rasulullah r and said, "Rejoice in the good news of two lights that have been given to you such as no prophet before you has been given. [They are] soorah al-Fatiha and the concluding [two] verses of soorah al-Baqarah. You will never recite a word from them without being given the blessings they contain [8]." ◦ Recorded

. 724 .

by Darimi, Baihaqi.

9.3

Relationship with Qur'an

â&#x2013; Soorah Baqarah : Rasulullah r said: He who recites the two ayat from the end of soorah al-Baqarah at night, they will suffice him [6, 8]. Recite the Qur'an for it will come on the day of resurrection as an intercessor for its companions. Recite the luminous soorahs: al-Baqarah and al-Imran for they shall certainly come on the Day of Resurrection like two clouds or like two canopies or like two sections of a bird whose wings are spread out in flight. They shall advocate on behalf of their companions. Recite soorah al-Baqarah because adopting it is a source of blessing and abandoning it is a source of remorse. And the magicians are unable to overpower it [8]. Allaah concluded soorah Baqarah with two verses which He gave to me from His treasure which is beneath the Throne. Learn them and teach them to your women and children. They are certainly a salaat, a recitation and a supplication [14]. Whoever recites ayat-ul-Kursi immediately after each prescribed salaat, there will be nothing standing between him and his entering jannah except death [13, 75]. Recitation of soorah Baqarah expels devils. Rasulullah r said: Do not turn your houses into graveyards. Satan runs away from the house in which soorah al-Baqarah is recited [8]. Narrated by Abu Hurayra d

[6]

Rasulullah r put me in charge of Sadaqat-ul-Fitr. Somebody came to me and began to take away some food-stuff. I caught him and said, "I must take you to rasulullah r." He said, "I am a needy man with a large family, and so I have a pressing need." I let him go. When I saw rasulullah r next morning, he asked me, "O Abu Hurayra! What did your captive do last night?" I said, "O Rasulullah! He complained of a pressing need and a big family. I felt pity for him so I let him go." He r said, "He told you a lie and he will return." I was sure, according to the saying of rasulullah r that he would return. I waited for him. He sneaked up again and began to steal food-stuff from the sadaqa. I caught him and said; "I must take you to rasulullah r." He said, "Let go of me, I am a needy man. I have to bear the expenses of a big family. I will not come back." So I took pity on him and let him go. I went at dawn to rasulullah r who asked me, "O Abu Hurayra! What did your captive do last night?" I replied, "O Rasulullah! He complained of a pressing want and the burden of a big family. I took pity on him and so I let him go." He r said, "He told you a lie and he will return." (That man) came again to steal the food-stuff. I arrested him and said, "I must take you to rasulullah r , and this is the last of three times. You promised that you would not come again but you did." He said, "Let go of me, I shall teach you some words with which Allaah .

725

1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

may benefit you." I asked, "What are those words?" He replied, "When you go to bed, recite Ayat-ul-Kursi for there will be a guardian appointed over you from Allaah, and shaitaan will not be able to approach you till morning." So I let him go. Next morning rasulullah r asked me, "What did your prisoner do last night." I answered, "He promised to teach me some words which he claimed will benefit me before Allaah. So I let him go." Rasulullah r asked, "What are those words that he taught you?" I said, "He told me: 'When you go to bed, recite Ayat-ul-Kursi from the beginning to the end He added: 'By reciting it, there will be a guardian appointed over you from Allaah who will protect you during the night, and shaitaan will not be able to come near you until morning'." Rasulullah r said, "Verily, he has told you the truth though he is a liar. O Abu Hurayra! Do you know with whom you were speaking for the last three nights?" I said, "No." He r said, "He was shaitaan." ■ Soorah Kahaf : Rasulullah r said: Whoever reads soorah al-Kahf on the day of Jumu'ah, will have a light that will shine from him from one Friday to the next [14, 18, 75]. S. According to one riwayah rasulullah r said that whoever memorizes ten ayat from the beginning of soorah al-Kahf will be protected from the fitna of Dajjal and according to another riwayah its ten ayah from the end of this soorah [8]. ■ Soorah Ya-seen : Rasulullah r said: Ya-seen is the heart of the Qur'an. No one reads it intending thereby Allaah and the Next Abode except that Allaah forgives them. Recite it for your dead [12, 10, 13, 14]. Whoever recites soorah Ya-seen at night seeking the pleasure of Allaah, His sins will be forgiven [17]. Whoever reads soorah Ya-seen in the beginning of the day, all his needs for that day are fulfilled ∗ . Ibn 'Abbas d says, "Whoever recites Ya-seen in the morning, his work for that entire day will be made easy and whoever recites in at the end of the day, his tasks till the next morning will be made easy ⋄ ." ■ Soorah Waqiyaa : Rasulullah r said: Whoever reads soorah al-Waaqi'ah every night, starvation shall never afflict him [18]. Ibn Mas'ud d, who narrated this hadeeth, used to command his daughters to recite this soorah every night. In another hadeeth, it is stated that soorah al-Waaqi'ah, is soorah al-Ghinaa. Read it and teach it to your children. Another riwaayat says: "Teach it to your wives." ∗ Imaam ⋄ Sunan

. 726 .

Darimi. Daarimi. A similar narration has also been recorded by Imaam Daarimi from Attaa ibn Abi Rabah.

9.4

Relationship with Qur'an

■ Soorah Mulk : Rasulullah r said: There is in the Qur'an a soorah of thirty ayat which intercedes for a person (its reader) until he is forgiven. This is soorah Tabarakal lazi [9, 10]. Soorah al-Mulk is a prevention of the punishment of the grave [72]. Narrated by Ibn 'Abbas d: Some sahaaba pitched a tent, at a place without knowing that there was a grave at that place. All of a sudden, those who were putting up the tent heard somebody reciting soorah Tabarak-al-lazi. They reported the matter to rasulullah r , who explained to them that this soorah guards against Allaah's chastisement and ensures deliverance [9]. Narrated Jaabir d: Rasulullah r never used to sleep until he recited soorah alif-lamsajda & tabarak-al-ladhi biyadhil mulk [9]. ■ Soorah Ikhlas : Narrated by Abu Hurayra d: Rasulullah r said, "Gather together, for I will recite to you one-third of the Qur'an." So those who could gather together gathered there, then rasulullah r came out and recited "Qul Huwa Allaahu Ahad", then he went in. They said to one another, 'Perhaps there has been some news from heaven on account of which he has gone inside (the house).' Then rasulullah r came out and said, "I told you that I was going to recite to you one-third of the Qur'an. Verily it is equivalent to one-third of the Qur'an." Narrated Abu Said al-Khudri d: Rasulullah r said to his companions, "Is it difficult for any of you to recite one third of the Qur'an in one night?" This suggestion was difficult for them so they said, "Who among us has the power to do so, O Rasulullah?" Rasulullah r replied: "Allaah (the) One, the Self-Sufficient Master Whom all creatures need… (- to the end) is equal to one third of the Qur'an [6]." Narrated by Aa'isha g who said: Rasulullah r sent a man as the commander of a war expedition and he used to lead his companions in salaat with recitation (of the Qur'an) and he would complete his recitation by reciting 'Say: He is Allaah, the One and only.' When they returned they mentioned this to the Prophet and he said, "Ask him why he did that. They asked him and he replied, 'It contains the description of the All-Merciful and I love to recite it.' So rasulullah r said, "Inform him that Allaah, Most High, loves him also [6, 8]." ■ Soorah Falaq & Naas : Like men, there are mischievous jinns which can harm human beings. Similarly, there is evil which can be very harmful even to the point of being fatal, even unintentionally. "al-Mu'awwidhatain" protect against these and other evil influences of people. Narrated by Aa'isha g: Whenever rasulullah r went to bed every night, he used to cup his hands together and blow over it after reciting soorah al−Ikhlas, al−Falaq and an−Naas, and then rub his hands over whatever parts of his body he was able to rub, starting with his head, face and front of his body. He used to do that three times [6]. .

727

1 2 3 4 5 6 7 8 9 10 11

9.4

DEVOTE TO ALLAAH

Dhikr of Allaah

The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving. | 17:44 | In particular, Allaah I testifies to the way Muslims recognise him:

And remember the Name of your Lord and devote yourself to Him with a complete devotion. | 73:8 |

9.4.1

Virtues of Dhikr When we remember Allaah, He remembers us:

Therefore remember Me. I will remember you, and be grateful to Me and never be ungrateful to Me. | 2:152 | Rasulullah r is reported to have said that Allaah, the Exalted and Glorious, thus stated: I am near to the thought of My servant as he thinks about Me, and I am with him as he remembers Me. And if he remembers Me in his heart, I also remember him in My Heart. If he remembers Me in assembly I remember him in assembly, better than his (remembrance). If he draws near Me by the span of a palm, I draw near him by the cubit, and if he draws near Me by the cubit I draw near him by the space (covered by) two hands. And if he walks towards Me, I rush towards him [6, 8, 12, 9, 13, 11]. . 728 .

9.4

Dhikr of Allaah

Rasulullah r further said: The people do not sit but they are surrounded by angels and covered by Mercy, and there descends upon them tranquillity as they remember Allaah, and Allaah makes a mention of them to those who are near Him [8]. Is there anything greater than Allaah remembering us?

…and the remembering (praising) of (you by) Allaah (in front of the angels) is greater indeed. | 29:45 | Today in the world there is much discontentment, stress, anxiety and strife. Nothing seems to bring peace to the heart, it's always wanting. Remembering Allaah brings peace to the heart:

Verily, in the remembrance of Allaah do hearts find rest.

| 13:28 |

In fact, rasulullah r said in the same vein: The example of one who remembers his Lord in relation to one who does not remember his Lord is that of the living and the dead [6, 8]. There are many other hadeeths which inform us of the virtues of dhikr such as: Those who are admitted into jannah will not regret over anything of this world, except the time spent without dhikr in their life [16, 18]. There are seven whom Allaah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allaah, the Mighty and Majestic; a man whose heart is attached to the masjids; two men who love each other for Allaah's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but be says: 'I fear Allaah'; a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allaah in private and so his eyes shed tears [6, 8]. Once rasulullah r asked the sahaaba f, "Shall I not tell you of the best of your works, the purest of them in the eyes of your Master, the highest in raising your rank, better than giving gold and silver, and better for you than to meet your enemy and smite their necks, and they smite yours?" They said, "Yes Indeed, O Rasulullah?" and he said, Dhikru Llahi 'azza wa jall ⋏ [14, 9, 11]. Related by Abu Hurayra d [8]: Rasulullah r said, "The 'mufarridun' ▷ have outstripped." They said, "Who are the 'mufarridun', Rasulullah?" He said, "The men and women who remember Allaah often." ⋏ i.e.

The remembrance of Allaah Mighty and Majestic. who isolate themselves and devote themselves to the praise of Allaah [141].

▷ Those

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1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

'Abdullah ibn Busr d reported that a man said, "O Rasulullah, the laws of Islaam are too much for me. Tell me something I can cling to." He said, "Your tongue should remain moist with the remembrance of Allaah [9]."

9.4.2

Guard Against Negligence Allaah I has warned us about the evil consequences of being neglectful about His remembrance:

And whosoever turns away blindly from the remembrance of the Most Gracious, We appoint for him a shaitaan, and he is to him a companion. | 43:36 | It is normal for the people to be preoccupied with earning a livelihood and in looking after family and other worldly affairs and so we should guard against that lest we become negligent:

O you who believe! Let not your properties or your children divert you from the remembrance of Allaah. And whosoever does that, then they are the losers. | 63:9 | Rasulullah r said in a hadeeth qudsi, Verily Allaah says: "O son of Adam, free yourself for my worship, I will (in turn) fill your chest with satisfaction and remove your poverty, and if you don't I will fill your hands with distraction and will not remove your poverty â&#x2C6;&#x2014; ." Apart from these, there exists the avowed enemy of men who diverts them from remembrance of Allaah:

Shaitaan wants only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allaah and from salaat. So, will you not then abstain? | 5:91 | Gatherings of dhikr are so blessed that Allaah enjoined it even upon the rasulullah r to be with them. Are we not in greater need? Allaah said:

â&#x2C6;&#x2014; Ahmad, at-Tirmidhi, Ibn Majah, Ibn Hibban and others. In another narration, "I will fill your chest with distraction [11]".

. 730 .

9.4

Dhikr of Allaah

And keep yourself (O Muhammad r) patiently with those who call on their Lord morning and afternoon, seeking His Face; and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, and who follows his own lusts, and whose affair (deeds) has been lost. | 18:28 | On this revelation, he went out in search of such people; he found a group of men who were engaged in dhikr. Some of them were with dishevelled hair, parched skins, and clad in a single cloth i.e. except for the loin cloth, the whole body was naked. On seeing them, rasulullah r sat down by them and said, "All praise is for Allaah who has created in my ummah such people that I have been ordered to sit in their company ⋄ ." Narrated by Muwayiyah d [8, 12, 9, 13]: Once rasulullah r went to a group of sahaaba f and said to them, "What for are you sitting here?" They replied, "We are engaged in the dhikr of Almighty Allaah, and are glorifying Him for His extreme kindness to us in that He has blessed us with the wealth of Islaam." Rasulullah r said, "By Allaah, Are you here only for this reason?" "By Allaah!", replied the sahaaba f, "We are sitting here only for this reason." Rasulullah r then said, "I asked you to swear not out of any misunderstanding, but because Jibrael u came to me and informed me just now that Almighty Allaah was speaking high about you before angels." Mulla Ali Qari ? interprets the pride on the part of Almighty Allaah to mean that He wants the angels to realize, "Despite the fact these humans are full of temptations, the shaitaan is after them, desires are inside them, the worldly needs chase them, and yet they are engaged in glorifying Almighty Allaah, and so many deterrents cannot prevent them from doing dhikr: and therefore your dhikr and glorification, in the absence of any such handicaps is relatively insignificant [63]."

9.4.3

Dhikr & Its Types Rasulullah r said [6]: Allaah has Angels who roam the roads, seeking out those who remember Him. So, if they find those who remember Allaah, they call out: 'Come see what you're looking for!' and the Angels encircle them with their wings up to the sky. Then, their Lord asks them - though He Knows better than them – 'What do My slaves say?' The Angels reply: 'They say: ﴾‫﴿س ْب َحا َن ﷲ‬ ُ , ﴾‫﴿ﷲُ اَ ْك َبر‬, and ﴾‫﴿الْ َح ْم ُد لِلَّه‬.' Allaah then Says: 'Did they see Me?' The Angels reply: 'No! By Allaah, they didn't see You.' Allaah Says: 'How it would have been if they saw Me?' The Angels reply: 'If they saw You, they would worship You more devoutly and praise You more, and declare Your freedom from any resemblance to anything more often.' ⋄ Tabarani,

Majma-uz-Zawaid.

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Allaah will Say: 'What do they ask Me for?' The Angels reply: 'They ask You for jannah.' Allaah Says: 'Did they see it?' The Angels say: 'No! By Allaah, O Lord! They did not see it.' Allaah Says: 'How it would have been if they saw it?' The Angels say: 'If they saw it, they would have greater desire for it, and would seek it with greater zeal.' Allaah Says: 'From what do they seek refuge?' The Angels reply: 'They seek refuge from the Fire.' Allaah Says: 'Did they see it?' The Angels say: 'No, by Allaah, O Lord! They did not see it.' Allaah Says: 'How it would have been if they saw it?' The Angels say: 'If they saw it, they would flee from it swiftly, and would have extreme fear of it.' Then, Allaah says: 'I make you witnesses that I have Forgiven them.' One of the Angels would then say: 'There was such and such a person amongst them, and he was not one of them. Rather, he had just come for some need of his.' Allaah would then Say: 'These are people whose companions will not be saddened.' In commenting on this hadeeth qudsi al-Hafidh ibn Hajar ? summarised different types of dhikr in Fath al-Bari' [370]: What is meant by remembrance here is that one pronounces the words that are encouraged to be said, and does this constantly, such as saying Subhan-Allaah ∗ , Al-hamdu lil-Lah ⋄ , La ilah illa Allaah ⋏ , Allaahu Akbar ▷ , La hawla wa la quwwata illa bil-Lah ⋆ , bismil-Lah / , hasbuna Allaah wa ni'm al-Wakil ϶ , as well as seeking Allaah's Forgiveness, and supplicating for the good of this world and the next. The remembrance of Allaah also includes doing that which Allaah has obligated or encouraged, such as recitation of the Qur'an, reading hadeeth, studying knowledge, praying optional salaat, etc. And dhikr sometimes occurs with the tongue, and the person gets rewarded for it without even having to know the meaning of what he is saying. Rather, he must not mean other than what it means, and if he adds to this pronouncement the presence of his heart, this is better. If he then adds to this the understanding of what this dhikr means - what it contains of the glorification of Allaah and denying any shortcomings in Him - this is even better. If he does this during any righteous action – whether it is salaat, jihaad, etc. – it only increases in virtue. If he turns completely towards Allaah and is sincere to Him in doing this, this is best and most complete. ∗ Glory

be to Allaah. be to Allaah. ⋏ There is none worthy of worship except Allaah. ▷ Allaah is the Greatest. ⋆ There is no might nor power except with Allaah. / In the Name of Allaah. ϶ Allaah is sufficient for us, and He is the best Disposer of our affairs. ⋄ Praise

. 732 .

9.4

9.4.4

Dhikr of Allaah

Adopt a Routine In addition to all prescribed deeds, we should at least be regular with the following adhkar: Recitation of the Qur'an : Allaah said about the effects of recitation of the Qur'an:

Allaah has sent down the Best Statement, a Book, its parts resembling each other (and) oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allaah. | 39:23 | Send Salawat upon the Prophet : Allaah says in the Qur'an regarding salawat upon rasulullah r:

Indeed, Allaah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allaah to confer] blessing upon him and ask [Allaah to grant him] peace. | 33:56 | Rasulullah r said: Whosoever sends salawat on me once, Allaah will bestow him with ten blessings and ten virtues will be written for him [9]. Do Istighfar : Rasulullah r, whose past and present sins are forgiven, himself used to seek forgiveness more than seventy times a day. Allaah I relates about some believers:

Verily, there was a party of My slaves who used to say: "Our Lord! We believe so forgive us and have mercy on us, for You are the Best of all who show mercy!" But you took them for a laughing stock, so much so that they made you forget My remembrance while you used to laugh at them! Verily, I have rewarded them this Day for their patience, they are indeed the ones that are successful. | 23:109-11 |

And all of you beg Allaah to forgive you all, O believers, that you may be successful. | 24:31 | .

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DEVOTE TO ALLAAH

We need to acknowledge our transgression and repent sincerely. Allaah I is too willing to forgive. It is only shaitaan that wants us to delay or worse fail to do so before death:

Allaah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away. | 4:27 |

And (there are) others who have acknowledged their sins, they have mixed a deed that was righteous with another that was evil. Perhaps Allaah will turn to them in forgiveness. Surely, Allaah is Oft-Forgiving, Most Merciful. | 9:102 | Rasulullah r said [6]: Amongst the men of Bani Israel there was a man who had murdered ninety-nine persons. Then he set out asking. He came upon a monk and asked him if his repentance could be accepted. The monk replied in the negative and so the man killed him. He kept on asking till a man advised to go to such and such village. (So he left for it) but death overtook him on the way. While dying, he turned his chest towards that village, and so the angels of mercy and the angels of punishment quarrelled amongst themselves regarding him. Allaah ordered the village (towards which he was going) to come closer to him, and ordered the village (whence he had come), to go far away, and then He ordered the angels to measure the distances between his body and the two villages. So he was found to be one span closer to the village (he was going to). So he was forgiven. Al竏達ara' bin 'Azib d reported [8]: Rasulullah r asked: What is your opinion about the delight of a person whose camel loaded with the provisions of food and drink is lost and that moves about with its nose-string trailing upon the waterless desert in which there is neither food nor drink, and lie wanders about in search of that until he is completely exhausted and then accidentally it happens to pass by the trunk of a tree and its nose-string gets entangled in that and he finds it entangled therein? It was said (in response): Rasulullah, he would feel highly delighted. Thereupon rasulullah r said: By Allaah, Allaah is more delighted at the repentance of His servant than that person (as he finds his lost) camel. Rasulullah r said, By the One in whose hand my soul is, if you did not do wrong, Allaah Almighty would remove you and bring a people who do wrong and then ask Allaah Almighty for forgiveness and He would forgive them [8]. . 734 .

9.4

Dhikr of Allaah

Allaah loves to forgive. Rasulullah r said [6]: If somebody commits a sin and then says, 'O my Lord! I have sinned, please forgive me!' and his Lord says, 'My slave has known that he has a Lord who forgives sins and punishes for it, I therefore have forgiven my slave (his sins).' Then he remains without committing any sin for a while and then again commits another sin and says, 'O my Lord, I have committed another sin, please forgive me,' and Allaah says, 'My slave has known that he has a Lord who forgives sins and punishes for it, I therefore have forgiven my slave (his sin). Then he remains without committing any another sin for a while and then commits another sin (for the third time) and says, 'O my Lord, I have committed another sin, please forgive me,' and Allaah says, 'My slave has known that he has a Lord Who forgives sins and punishes for it I therefore have forgiven My slave (his sin), he can do whatever he likes." Periodically read Sayyidul Istighfar (see page 767). Recite Masnoon Du'as : Rasulullah r is our model in remembering Allaah:

Indeed in the Messenger of Allaah, you have a good example to follow for him who hopes for (the meeting with) Allaah and the Last Day, and remembers Allaah much. | 33:21 | Thus, in the context of du'a, we should recite such du'as at times of wudu, salaat, eating, sleeping, entering & leaving home, travelling, staying in masjid etc. Note that all the above types of dhikr can be done in various postures as Allaah said:

When you have finished salaat (the congregational salaat), remember Allaah standing, sitting down, and (lying down) on your sides … | 4:103 | Dhikr of Allaah is especially recommended in the morning and in the evening. Allaah says:

So glorify Allaah, when you come up to the evening ∗ , and when you enter the morning ⋄ . | 30:17 |

O you who believe! Remember Allaah with much remembrance. And glo| 33:41-2 | rify His Praises morning and afternoon ⋏ . ∗ Offer

the maghrib and 'esha salaat. the fajr salaat. ⋏ That is fajr and 'asr salaat. ⋄ Offer

735

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DEVOTE TO ALLAAH

Allaah I said to Prophet Muhammad r:

And remember your Lord within yourself, humbly and with fear and without loudness in words, in the mornings and in the afternoons, and be not of those who are neglectful. | 7:205 | Dhikr can be done in various conditions:

Invoke your Lord with humility and in secret.

| 7:55 |

The first to be invited to jannah on the Day of Resurrection will be those who praise Allaah in prosperity and in adversity [14].

9.4.5

Virtues of Certain Adhkars Rasulullah r said: Musa said: "O my Lord, teach me something by which I can remember You and supplicate to You." Allaah answered: "Say, O Musa, ﴾‫﴿ َلا إِل ٰ َه إِ َّلا ﷲ‬." Musa said: "O my Lord, all your slaves say this." Allaah said: "O Musa, if the seven heavens and all of their inhabitants besides Me, and the seven earths were in a pan (of a scale), and ﴾‫ ﴿ َلا إِل ٰ َه إِ َّلا ﷲ‬was in (another) pan, ﴾‫ ﴿ َلا إِل ٰ َه إِ َّلا ﷲ‬would outweigh them [15]. S. The words most liked by Almighty Allaah consist of four kalimahs, viz; ﴾‫﴿س ْب َحا َن ﷲ‬ ُ , ﴾ُ‫اَلْ َح ْمد‬ َّ‫﴿لِل ْه‬, ﴾‫ َو ﷲُ اَ ْك َبر‬،ُ‫﴿ َلا إِل ٰ َه إِ َّلا ﷲ‬, which may be recited in any sequence [8, 13, 11]. There are two kalimahs which are very light for the tongue but very weighty in reward and very pleasing to Allaah. These are [6, 8, 9, 13, 11]: ▷ ﴾‫﴿س ْب َحا َن ﷲِ َوبِ َح ْم ِد ِه ُس ْب َحا َن ﷲِ ٱلْ َع ِظ ِم‬ ُ

Two sentences beloved to ar-Rahman, light on the tongue, (but) heavy on the Scale, are [6]:

﴾‫﴿س ْب َحا َن ﷲِ َوبِ َح ْم ِد ِه ُس ْب َحا َن ﷲِ ٱلْ َع ِظ ِم‬ ُ Rasulullah r said: "Keep on renewing your eeman. "0 Rasulullah r! How should we renew our eeman?" enquired the sahaaba. He r said "Recite ﴾‫ ﴿ َلا إِل ٰ َه إِ َّلا ﷲ‬very often [12, 16]." Narrated by Sa'd d [14]: Rasulullah r said: "Should I not lead you to a door from the doors of jannah" I said: Do tell me, 0 Rasulullah r! He replied: "La hawla ola quwata illa billah ⋆ ." ▷ Glory ⋆ There

. 736 .

to Allaah with all praises, glory to Allaah, the Majestic. is no might to resist evil, no power to do good, except through Allaah.

9.4

Dhikr of Allaah

Rasulullah r said [8]: The dearest saying to Allaah are four﴾‫﴿س ْب َحا َن ﷲ‬ ُ , ﴾‫﴿الْ َح ْم ُد لِلَّه‬, ﴾‫﴿ َلا إِل ٰ َه إِ َّلا ﷲ‬, and ﴾‫﴿ﷲُ اَ ْك َبر‬ It does not matter which you say first. Narrated by Ibn 'Abbas d [6]:

Allaah is sufficient for us! Most Excellent is He in whom we trust!

| 3:173 |

This was said by Ibrahim u when he was cast into the fire, and it was said by Muhammad r when the people said to him:

Verily the people have gathered against you!

| 3:173 |

Rasulullah r used to say when in distress [6, 8]:

ِ ‫ٱلس ٰم َو‬ ‫ض‬ ِ ‫ات َو َر ُّب ٱ ْلا َٔ ْر‬ ِ ‫ َلا إِل ٰ َه إِ َّلا ﷲُ َر ُّب ٱلْ َع ْر‬،‫﴿ َلا إِل ٰ َه إِ َّلا ﷲُ ٱلْ َع ِظي ُم ٱلْ َح ِلي ُم‬ َّ ‫ َلا إِل ٰ َه إِ َّلا ﷲُ َر ُّب‬،‫ش ٱلْ َع ِظي ِم‬ ﴾‫ش ٱلْ َكرِي ِم‬ ِ ‫َو َر ُّب ٱلْ َع ْر‬ When some matters seriously disturbed rasulullah r, he would say [9]:

﴾‫﴿ َيا َح ُّي َيا َق ُّي ُم بِ َر ْح َم ِتكَ ا َْٔس َت ِغ ُث‬ O Living and Eternal One, of Your mercy I call for help. Narrated by Umme Hani binte Abu Taalib g: One day rasulullah r came to our house. I said: O Rasulullah I am old and weak. Tell me of some deed that I may do while sitting. Rasulullah r replied: ﴾‫﴿س ْب َحا َن ﷲ‬ ُ one hundred times; its reward is like setting free one hundred slaves from the descendants of Ismail u. Say ﴾‫ ﴿الْ َح ْم ُد لِلَّه‬one hundred times; its reward is like giving one hundred horses, (fully) equipped with saddles and reins, in the path of Allaah (for jihaad). Say ﴾‫ ﴿ﷲُ اَ ْك َبر‬one hundred times; its reward is like sacrificing one hundred camels, with straps of sacrifice tied to their necks, and it is accepted by Allaah. Say ﴾‫ ﴿ َلا إِل ٰ َه إِ َّلا ﷲ‬one hundred times; its reward fills the space between the sky and the earth. That day no one's deed will be better than yours which would be accepted by Allaah, except one who has done the same as you [16, 12, 11]. Narrated Abdur-Rahman bin Abi Laila d: Ka'b bin Ujrah met me and said, "Shall I not give you a present I got from rasulullah r ?" I said, "Yes, give it to me." Ka'b said, "We asked rasulullah r saying, 'O Rasulullah! How should one send blessings on you, the members of the family, for Allaah has taught us how to salute you (in salaat)?' He said, 'Say: O Allaah! Send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious. O Allaah! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious [6].' .

737

1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

Sa'd ibn Abi Waqqas d said, A desert Arab came to rasulullah r and said, 'Teach me some words which I can say.' He said, 'Say: "There is no god but Allaah alone without partner. Allaah is indeed most great, and praise be to Allaah abundantly. Glory be to Allaah, the Lord of the Worlds. There is no power nor strength except by Allaah, the Mighty, the Wise."' He said, 'Those are for my Lord. What about me?' He said, 'Say: O Allaah, forgive me and show mercy to Me and guide me and provide for me [8].' Narrated by Abu Hurayra d [6, 8]: The poor muhajirs came to rasulullah r, and said, "The wealthy have appropriated the high degrees and abiding bliss." He said, "How is that?" He said, "They pray as we pray and they fast as we fast, but they give sadaqa and we do not give sadaqa and they set free slaves and we do not set free slaves." Rasulullah r said, "Shall I inform you of something by which you will overtake those who have preceded you and precede those who come after you and no one will be better than you unless he does the same as you do?" They said, "By all means, Rasulullah." He said, "You should say ﴾ِ‫﴿س ْب َحا َن ﷲ‬ ُ , ﴾‫ ﴿الْ َح ْم ُد لِلَّ ِه‬and ﴾‫ ﴿ﷲُ اَ ْك َب ُر‬thirty-three times after every salaat." The poor Muhajirs then returned to rasulullah r and said, "Our brothers who possess property heard about what we were doing and they have done the same." Rasulullah r said, "That is a favour which Allaah gives to anyone He wills." Narrated by 'Abdullah ibn Khubayb d: We went out one rainy and intensely dark night to ask rasulullah r to pray for us. We arrived where he was and he said: Speak. I did not say anything. He again said: Speak. I said: O Rasulullah, what should I say? He then said: Say, 'He is Allaah, the One' and al-Mu'awwadhatan / - the two cries for refuge and protection when you enter upon the evening and when you enter upon the morning - three times - and that will suffice you (as protection) from everything [10, 13, 9]. Protection against four diseases till death: Leprosy, Insanity, Blindness and Paralysis - Recite the following words 3 times daily ϶ :

﴾

‫﴿س ْب َحا َن ﷲِ ٱلْ َع ِظي ِم َوبِ َح ْم ِد ٖه َو َلا َح ْو َل َو َلا قُ َّو َة اِ َّلا‬ ُ

Protection from calamities - read 3 times daily [10, 9]:

﴾‫ٱلس ِمي ُع ٱلْ َع ِلي ُم‬ ِ ‫﴿بِ ْس ِم ﷲِ ٱلَّ ِذي َلا َي ُض ُّر َم َع إ ِْس ِم ٖه شَ ْيءٌ ِفي ٱ ْلا َٔ ْر‬ َّ ‫ٱلس َمآءِ َو ُه َو‬ َّ ‫ض َو َلا ِفي‬ Protection from harmful things - read 3 times daily [8, 10, 9]:

ِ ‫ات ﷲِ ٱل َّتآ َّم‬ ِ ‫﴿اَ ُعو ُذ بِ َك ِل َم‬ ﴾‫ات ِم ْن شَ ِّر َما خَ َل َق‬ / Soorah

Falaq and Naas. Jawahid.

϶ Majmua

. 738 .

9.5

Seek Zuhd

Receive pleasure of Allaah on the Day of Judgement - read 3 times daily [10, 9]:

﴾ً‫َربّاً َّوبِ ِٱلا ْسلَا ِم ِديناً َّوبِ ُم َح َّم ٍد َّر ُسولا ً نَّ ِب ّيا‬

‫يت‬ ُ ‫﴿ َر ِض‬

Rasulullah r said [10, 13, 9]: He who says on leaving his house:

﴾

‫ َو َلا َح ْو َل َو َلا قُ َّو َة إِ َّلا‬،ِ‫ َت َوكَّ ْل ُت َع َل ْي ﷲ‬،ِ‫﴿بِ ْس ِم ﷲ‬

All requirements have been met for you, you have been protected, and you have been guided; also the devil turns away from him and says to another devil: what can you do with a man who has been protected. If the following adhkar is recited 7 times daily, then Allaah will be enough to solve all problems of this world and aakhira φ :

﴾‫ش ٱلْ َع ِظي ِم‬ ِ ‫﴿ح ْس ِب َي ﷲُ َلا ٓ إِل ٰ َه اِ َّلا ُه َو َع َل ْي ِه ت َوكَّ ْل ُت َو ُه َو َر ُّب ٱلْ َع ْر‬ َ Protection from Jinn and evil spirits - once daily recite Ayatul kursi then the following ayat [9]:

Gain du'a of 70,000 angels and reward of a martyr - recite 3 times

﴾‫ٱلس ِم ِيع ٱلْ َع ِلي ِم ِم َن ٱلْشَ ْي َط ِان ٱل َّر ِجي ِم‬ َّ

‫﴿اَ ُعو ُذ‬

then recite once [9]:

9.5

Seek Zuhd Zuhd or abstinence essentially stands for leading a life devoted to Allaah, thus restraining from ones lusts and desires. Allaah I says in the Qur'an:

But as for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts. Verily, jannah will be his abode. | 79:40-1 | φ Abu

Dawud, Kasul Umal, Jami Jawami.

739

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DEVOTE TO ALLAAH

On the authority of Sahl bin Sa'd al-Saa'edee d, who said: A man came to rasulullah r and said, "O Rasulullah r ! Direct me to an act which, if I do it, Allaah I will love me and the people will love me." He said, "Practice zuhd in the dunya, and Allaah I will love you; and practice zuhd in what people own, and the people will love you [9, 11, 14]." The deen of Allaah demands that aakhira is our only object of this life. Allaah may give the materials of the world to Muslims or non-Muslims as He wishes, but that is all predetermined and perishable; it will not benefit them when they leave this world. Hence, temporary material gains should never be magnified in ones heart. Allaah I cautions and reassures us in the following way in the Qur'an:

Are you pleased with the life of this world rather than the aakhira? But little is the enjoyment of worldly life compared to the aakhira. | 9:38 |

And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the splendour of the life of this world, that We may test them thereby. But the provision (in the aakhira) of your Lord is better and more lasting. | 20:131 |

And were it not that mankind would have become one community (all desiring worldly life only), We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators whereby they ascend, and for their houses, doors (of silver), and thrones (of silver) on which they could recline, and adornments of gold. Yet all this would have been nothing but an enjoyment of this world. And the aakhira with your Lord is (only) for the muttaqis. | 43:33-5 | Narrated by Abdullah ibn Mas'ud d: If the people of knowledge were to preserve it and impart it to those who were worthy of it they will most certainly be the leaders of their age by virtue of it. But they passed it on to the people of the world to attain thereby some portion of their world, so they fell in their estimation. I heard your Apostle r saying: Whoever centres all his thoughts upon one object, viz. the thought of the aakhira, Allaah will provide him with the worldly needs, and he whose whole distraction is worldly ends, Allaah does not care in what wilderness of the world he perishes [9, 11]. . 740 .

9.5

Seek Zuhd

The provision of this world is already written - craving for wealth will not increase the allotted portion even by an iota. The greedy only becomes a custodian of provisions destined for others, while wasting the opportunities to spend the hard-earned wealth for the sake of Allaah and thereby achieve a high rank in eternal life. Besides, he remains accountable for the accumulation of that wealth, despite not being a beneficiary. Thus, Allaah I assures:

Whosoever desires the reward of the aakhira, We give him increase in his reward, and whosoever desires the reward of this world, We give him thereof (what is decreed for him), and he has no portion in the aakhira. | 42:20 |

And no moving creature is there on earth but its provision is due from Allaah. And He knows its dwelling place and its deposit (in the uterus or grave). All is in a Clear Book. | 11:6 | We should devote our capabilities and resources to do good deeds. In doing so, there should be no delay - the condition of the heart and circumstances are subjected to change and death can come at any time. Allaah I says,

Whatever is with you, will be exhausted, and whatever is with Allaah will remain. And those who are patient, We will certainly pay them a reward in proportion to the best of what they used to do. | 16:96 | Rasulullah r said regarding the fleeting nature of this life: My similitude and that of the life of this world is that of a traveller who took a rest at mid-clay under a shade of a tree and then left it [12, 9, 11, 14]. The Hour has drawn near, whereas the people have become more greedy for the life of the world and more remote from Allaah [14]. The dunya, as compared to the aakhira, is just like when one of you dips his finger in the sea! Let him see how much (water) it (his finger) will carry [75]. The best of provision is that which suffices â&#x2C6;&#x2014; . The world is a prison-house for a believer and jannah for a non-believer [8]. A servant says, My wealth. my wealth, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity, and this is what he stored for himself (for aakhira), and what is beyond this (is of no use) because you are to depart and leave it for other people [8]. â&#x2C6;&#x2014; Ahmad

in 'Zuhd', Hasan.

741

1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

Jabir ibn Abdullah d said: Rasulullah r once passed by the marketplace, passing from the area of al'Aliyah, while people were all around him. He then passed by a dead goat, which ears were small, then took it by the ear, saying, "Who amongst you would like to have this for a dirham?" They said, "By Allaah I! Even if it was alive, its small ears will be a deficiency, so how about when it is dead?" He r said, "By Allaah I! The dunya is less significant in the Sight of Allaah I than this is to you ⋄ ." Rasulullah r warned about the danger of craving for wealth. Narrated by 'Aasim ibn 'Adiyy d, who said: I bought a hundred shares from the shares of Khaybar and that reached rasulullah r so he said, Two ravenous wolves remaining amongst sheep whose owner has lost them will not be more harmful than a Muslim's seeking after wealth and status is to his deen ⋏ . Wealth is a big test for this ummah. Indeed rasulullah r feared the trial of wealth more than poverty. Narrated by 'Amr bin 'Auf d: Rasulullah r sent Abu Ubaydah bin Jarrah d to Bahrain for collecting Jizya and rasulullah r had made a truce with the people of Bahrain and had appointed 'Ala' bin Hadrami and Abu Ubaydah (for this purpose). They returned with wealth from Bahrain and the Ansar heard about the arrival of Abu Ubaydah and they had observed the fajr salaat along with rasulullah r, and when he r had finished the salaat they (the Ansar) came before him and rasulullah r smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaydah with goods from Bahrain. They said: Rasulullah. Yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allaah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them. and these may destroy you as these destroyed them [8]. Narrated by 'Abdullah ibn 'Amr ibn al-Aas d: Rasulullah r said: How would you be, 0 people, when Persia and Rome would be conquered for you? We would say as Allaah has commanded us and we would express our gratitude to Allaah. Thereupon rasulullah r said: Nothing else besides it? You would (in fact) vie with one another, then you would feel jealous, then your relations would be estranged and then you will bear enmity against one another, or something to the same effect. Then you would go to the poor emigrants and would make some the masters of the others [8]. ⋄ Sharh Muslim.

⋏ It

is quoted by al-Haithami in Majma' uz-Zawaa'id and he attributed it to at-Tabaraanee in al-Awsat and said, "It's isnaad is hasan."

. 742 .

9.5

Seek Zuhd

'Umar ibn Abdul 'Aziz ? said in a sermon: The life of this world is not your permanent dwelling because Allaah has decreed that it should perish and that all its dwellers should leave it. How many a populated area that will soon come to ruins, and how many a happy resident who will soon leave his residence. You should therefore leave this world in the best way you can, and the best of provisions is piety. Since the life of this world is neither a home nor an abode for the believer, he should be in it, either a stranger whose objective is to take the required provisions and return home, or a traveller who is residing nowhere and who is proceeding day and night to reach a country of residence [407]. One must not consider outward appearance for ones piety or nearness to Allaah. Rasulullah r said: Many a person with dishevelled hair and covered in dust is turned away from the doors that if he were to adjure in the name of Allaah, He would fulfil that ▷ . The salaf have explained zuhd in many ways. Their understanding in various context should enable us to better grasp its true meaning. What follows then is a selection of quotes on this important topic: Yahya ibn Mu'adh ? - He said: I don't order you to abandon life but to abandon sins. Abandoning life is a virtue and abandoning sins is a duty, so your need for this latter is greater than your need for the former [407]. Abi Sulimaan ad-Daa'raani ? - He said: Zuhd means, to leave those things that distract you from Allaah the Exalted and High. Many other ulama have also said this [402]. Al-Hasan al-Basri ? - He said: 'Zuhd is 'not' that you make the permissible (things) impermissible or by wasting ones money. But, rather zuhd is that you acknowledge that what Allaah the Exalted has (i.e. prepared for the doers of good) is better then what you have [402].' Al-Hasan al-Basri ? also said: Zuhd in this dunya is not achieved by prohibiting the halal, nor by wasting money. Rather, it entails your being more certain in what Allaah I has in His Hands, than your are about what you have in your hand. It also entails being eager for the reward of (practising patience during) the calamity, if a calamity touches you, more than if the calamity did not touch you ⋆ . Sufyan al-Thawri ? - He said: Wealth is the disease of this Ummah, and the alem is the doctor of this ummah. So if the doctor brings the disease to himself, how will he cure the people [451]. Muhammad ibn Wasi' ? - A man once asked Muhammad ibn Wasi' for advice. He replied, "I advise you to be a king in this world and the aakhira." The man enquired, "How?" He replied, "Lose interest in worldly things (practice zuhd) [451]." ▷ Muslim. ⋆ The

A similar hadeeth is recorded by al-Haithmay in al-Majam'. Muslim Creed, February 1998, Vol. 6 No. 2.

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'Awn ibn 'Abdillah ? - He said: Those before you used to give to their worldly affairs what was left over from their pursuit of the aakhira. But today, you give to the matters of the aakhira the left-overs from your pursuit of worldly affairs ∗ . Al-Fudayl ibn 'Ayyad ? - Regarding believers in this world he said: His only concern is to prepare as much as he can of the provisions that will benefit him when he returns home. He does neither compete with the people of the country where he is a stranger for prestige nor feels concern about submissiveness in their land [407]. Imaam Ahmad ? - He divided zuhd into three parts: 1. Avoiding the prohibitions, and this is the zuhd of the commoners ⋄ . 2. Abandoning what is not a necessity among the halal matters. This type is the zuhd of the distinguished people. 3. Abandoning what will busy one from the remembrance of Allaah I . This is the zuhd of those who have knowledge in the religion (acquainted ones) ⋏ . Ibn al-Qayyim ? - He said: Az-Zuhd, in the Arabic language, the language of Islaam, entails abandoning a matter while despising it and while belittling its significance, so that one will exchange it for what is more significant. Ibn Taymiyyah ? - He said: Az-Zuhd entails abandoning what does not bring about benefit in the aakhira. Al-Wara' ▷ entails abandoning what you fear its consequences in the aakhira.

9.5.1

Seek Contentment Contentment is a state of being which everyone should try to achieve as it will relieve the person not only from undue pressure and stress but it will give them the freedom to feel good about themselves and release energy to pursue other worthy aims of life. Allaah I informed us in the Qur'an:

∗ Abu

Nu'aym, Hilyat al-Awliya'. al-Qayyim ? stated that this type is an obligation. ⋏ Jaami' al-Aadaab. ▷ Al-Wara' - It means both piety and caution, ie. abandoning a part of the permissible for fear of falling into the impermissible. Rasulullah r said: That which is lawful is clear and that which is unlawful is clear. Between the two are doubtful matters that few people have knowledge about. Whoever avoids these doubtful matters absolves himself of blame with respect to his religion and his honour. Whoever falls into doubtful things will fall into what is unlawful, just like the shepherd who grazes his flock too close to a private pasture is liable to have some of his flock stray into it. Every king has a private pasture, and Allaah's private pasture is what He has prohibited. Verily, in the body is a small piece of flesh that if it is healthy, the whole body is healthy and if it is sick, the whole body is sick. This small piece of flesh is the heart [6, 8]. ⋄ Ibn

. 744 .

9.5

Seek Zuhd

Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) as the likeness of vegetation after rain, thereof the growth is pleasing to the tillers; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the aakhira is a severe torment, and forgiveness from Allaah and (His) Good Pleasure. And the life of this world is only a deceiving enjoyment. Race with one another in hastening towards forgiveness from your Lord, and jannah the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allaah and His Messengers. That is the Grace of Allaah which He bestows on whom He is pleased with. And Allaah is the owner of great bounty. No calamity befalls on the earth or in yourselves but it is inscribed in a register before We bring it into existence. Verily, that is easy for Allaah. In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you. And Allaah likes not every prideful boaster. | 57:20-3 | Rasulullah r said: When one of you looks at one who stands at a higher level than you in regard to wealth and physical structure he should also see one who stands at a lower level than you in regard to these things [8]. The foundation for a life of contentment rests upon correct understanding of needs and wants coupled with ruthless prioritising. When lust and desires are let loose, and knowledge is merely sought for its own sake, then a perpetual cycle of unfulfilled dreams haunt the society - with its members suffering from wasted opportunities, depressions and at its worst - crimes. The following quote from the book, Ethics of Islaam, explains some of the technical terms used in this context: "Dharurat" is the thing which saves a human being from death or from losing one of his organs or from extreme pain. "Ihtiyaj" is the thing which comforts the rooh and the body as well as things that are necessary for giving alms, for performing good deeds, for making hajj, for giving obligatory zakaat, for slaughtering sacrificial animal (qurban), and for giving for a loan. "Zinat" are the things that are in excess of ihtiyaj and also they make one feel good by having them. Using properties that are in excess of ihtiyaj for bragging or ostentation would not be zinat but would be a forbidden act. It is fard to earn as much as dharurat. Earning as much as ihtiyaj is sunnah. This is also called contentment (kanaat). Earning as much as zinat is mubah. Earning as much as to meet ihtiyaj and zinat is ibada but we should not violate the rules of Islaam while earning these .

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amounts. Earning as much as to meet the ihtiyaj and zinat by observing the shari'ah would be worshipping but going outside the shari'ah in order to earn wealth or properties as much as ihtiyaj and zinat is forbidden. The things that are obtained in this manner would be the things for the world (dunya) [469]. Shaykh Muhammed Hadimi ? writes: The sustenance (rizq) that is earned and used by observing the rules of the religion (shari'ah) will not be a thing of the world (dunya) but instead would be a blessing of the world. The most valuable blessing among the blessings of the world is the pious woman. â&#x20AC;ŚThe pious woman protects her husband from committing prohibited actions and helps him to perform worships and good deeds. A non-pious woman is harmful and is one of the worldly things (dunya). â&#x20AC;Ś'Ali d, states that this world and the next world are like the East and the West. A person who approaches one departs from the other one. â&#x20AC;ŚThe person who runs after the world, starts to dive into doubtful things, then into makroohs, and then into haraams and then even dives into disbelief. The reason why the ancient people did not believe in their Prophets, peace be upon them, was their excessive love for the world [469]. Rasulullah r said: Ruined are those devoted to dinar and dirhams and black cloaks and striped cloaks. If they are given they are pleased and if they are not given they are displeased [6]. Reported by Abu Umamah Iyaas ibn Tha'labah who said: The sahaaba f mentioned this world one day in the presence of rasulullah r , so he said: Will you not listen, will you not listen! Wearing old clothes is part if eeman, wearing old clothes is part of eeman! [10]. H. Sahl ibn Sa'd d narrated that: A man came and said, "O Rasulullah, direct me to a deed for which I shall be loved by Allaah and by men when I have done it." Rasulullah r replied, "Do not desire the world, and Allaah will love you, and do not desire that which people possess and they will love you [11]. 'Abdullah bin 'Umar d said, Rasulullah r took hold of my shoulder and said, "Be in this world as if you were a stranger or a traveller [6]." Ibn 'Umar d used to say: If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death [6]. . 746 .

9.5

9.5.2

Seek Zuhd

Zuhd of Rasulullah Rasulullah r is the leader of all zaahids (ascetics) but he would wear new clothes; adorn himself to meet delegations, for Jumu'ah and for Eid; mix with people and call them to do good and teach them about their religion; and he forbade his sahaaba f to fast constantly. Though he r renounced the world, he had many wives, fought wars and dealt fully the affairs of the ummah. Ali ibn Abi Taalib, Abdul Rahman ibn Awf, Zubair and Uthman f were all noble men recognized for renouncing this temporary life; yet, at the same time, these men were known to be wealthy [402]. One long story which illustrates Rasulullah r 's life of zuhd has already been given in section 3.1.3. Somebody inquired of Aa'isha g about the bedding of rasulullah r in her house. She said: It consisted of a skin filled with the bark of date-palm. The same question was put to Hafsah g, who said: It consisted of a piece of canvas, which I spread double-folded under him. Once I laid it fourfold in an effort to make it more comfortable. The next morning he asked me: "What did you spread under me last night?" I replied! "The same canvas, but I had four-folded it instead of the customary double fold." He said: "Keep it as it was before. The additional softness stands in the way of getting up for tahajjud." Someone inquired of Bilal d how rasulullah r met his expenses. He replied: He never kept back anything for future use. I arranged money for him. Whenever a needy person, whether hungry or naked, came to him, he would make him over to me and I would then arrange for his needs by borrowing money from somebody. This is what usually happened. Once a mushrik came to me and said: "Look here! I have a lot of money to spare. Don't borrow money from anybody else. Whenever you need it, come straight to me." I exclaimed: "This is indeed fine." I began to borrow money from him to meet the needs of rasulullah r. One day, after I had taken my wudu' and was about to call adhaan, the same mushrik accompanied by some people came and shouted, "0, Negro!" When I attended to him, he began to abuse me, using filthy language and said: "How many days are left of this month?" I said: "It is about to finish." He said most insolently: "Look here! there are only four days left of this month. If you fail to clear up your debts by the end of the month. I shall take you as my slave for my money and then you will be grazing sheep as you have been doing before." After saying this he went away. I remained melancholy and full of grief throughout the day. After 'esha when rasulullah r was alone, I went and narrated the story to him, saying: "0, Rasulullah! you have nothing with you, nor can I arrange any money from somewhere so quickly. I am afraid the mushrik will disgrace me. I therefore intend to keep away for such time as you get sufficient money to clear the debts." I went home, took my sword, shield, and shoes, and waited for the morning to .

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make for some other place. Just before dawn, somebody came to me and said. "Hurry up. Rasulullah r wants you." I hurried to the masjid and found four loaded camels sitting near the Prophet. He said: "Good news. Bilal. Allaah has made arrangements for clearing your debts. Take these camels with their load. The Chief of Fidak has sent them as a gift to me." I thanked Allaah and took the camels and cleared up all the debts. In the meantime, rasulullah r kept sitting in the masjid. When I returned, I said: "Alhamdulillah. All the debts are now clear, 0 Rasulullah." He inquired: "Is there anything left from the gift?" I said, "Yes, something is still left." He said. "Go and spend that as well. I shall not go home until the whole lot is spent." The Prophet kept sitting in the masjid all day long. After 'esha he inquired again if everything had been spent. I said: "Something is still left unspent. A few of the poor have not turned up so far." He slept in the masjid that night. Next day after 'esha he again called me to him and said: "Bilal! Is everything finished now?" I said: "Yes, Allaah has blessed you with peace. Everything is now spent and gone." Rasulullah r began to hymn the Glory of Allaah over this news, for he did not like death to overtake him while any of the riches were in his possession. He then went home and met his family [63]. It is common with pious people that they do not like to keep any wealth with them. How could rasulullah r, being the fountain-head of all piety, like to keep anything in his possession?

9.5.3

Zuhd of Salaf 'Umar d lived by trade. When he was made khalifa, he assembled the people and said to them: "I earned my living through trade. As you people have engaged me as khalifa, I cannot attend to my business. Now, what about my living?" Different amounts of daily allowance from the Bait-ul-Mal were suggested by different people. Ali d did not speak. 'Umar d inquired of him: "O Ali! what is your suggestion?" He replied: "I suggest that you should take such amount as may be on average be sufficient for your family." 'Umar d accepted his suggestion and a moderate amount was fixed as his daily allowance. Later on, Ali, Uthman, Zubayr and Talha f and others proposed that 'Umar d 's allowance might be increased, as it was hardly sufficient for him. But nobody dared to suggest that to 'Umar d. People approached Umm-ul-Mu'mineen Hafsah g, his daughter, and requested her to ascertain 'Umar d 's reaction to the suggestion without mentioning their names. When Hafsah g talked about it, he became angry and they had the following conversation: 'Umar d : Who are the persons making this suggestion? Hafsah g: Let me first know your opinion. 'Umar d : If I knew them, I would smite them on their faces Hafsah! Just tell me what was the Prophet's best dress in your house? Hafsah g: It was a pair of reddish brown clothes, which rasulullah r wore on Friday or while receiving some envoy. 'Umar d : What was the best of food that rasulullah r ever took at your house?

. 748 .

9.5

Seek Zuhd

Hafsah g: Simple barley bread was the only food we used to take. One day I anointed a piece of bread with the sediments from an empty butter tin, and he ate it with relish and offered it to others as well. 'Umar d: What was the best bedding that rasulullah r ever used in your house? Hafsah g: It was a piece of thick cloth. In the summer it was spread in four layers, and in the winter in two, half he spread underneath and with the other half he covered himself. 'Umar d : Hafsah! Go and tell these people that rasulullah r has set a standard by his personal example. I must follow him. My example and that of my other two companions viz., Rasulullah r and Abu Bakr d is like that of three men travelling on the same road. The first man started with a provision and reached the goal. The second followed the first and joined him. Now the third is on his way. If he follows their way, he will also join them, otherwise he can never reach them [63]. Such is the life of the person who was a dread for the monarchs of the world. What a simple life he lived! Once he was reciting the khutba when it was noticed that his lower garment had as many as twelve patches, including one of leather. Once he came late for his Jumu'ah salaat and told the congregation: "Excuse me, people! I got late because I was washing my clothes and had no other clothes to put on." Once 'Umar d was having his meal when 'Utbah bin Abi Farqad d asked permission to see him. He allowed him in and invited him to share the food with him. 'Utbah d started eating, but the bread was so coarse that he could not swallow it. He said: "Why don't you use fine flour for your bread, 'Umar?" He said: "Can every Muslim afford fine flour for his bread?" 'Utbah replied, "No. Everybody cannot afford it." He remarked, "Alas! You wish to fulfil all my pleasures while I am in this world." There are countless such stories about the illustrious sahaaba f. It may not be suitable for everybody to imitate such severe dietary regime. We should however keep the life of the sahaaba f as an ideal before us, so that we may at least give up some of our luxuries and lead a simpler life (judged by modern standards) - we can at least feel ashamed when vying with one another in running after the luxuries of this world. Hassan al-Basree ? said: I met some people who could not rejoice at the splendour of life when it came to them, nor dedicate their attention to any part of it that went away from them â&#x2039;&#x2020; . This life was as worthless in their eyes as dust. One of them lived for fifty or sixty years during which he only owned the clothes that he wore, did not have a barrier between his body and the floor when he slept, and did not ask his family to cook a dish of food for him. When night came, they would be standing and then laying their foreheads on the floor (in sajdah), with tears running down their cheeks. They begged their Lord to free their necks (from the Fire). â&#x2039;&#x2020; This

was also reported by Imaam Ahmad in his book Kitab az-Zuhd.

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Whenever they performed a good deed, they appreciated Allaah for it and invoked Him to accept it. Whenever they committed an error, they felt sad and begged Allaah to forgive it for them, may Allaah's mercy and pleasure be upon them. By Allaah! They were not saved from the repercussions and evil consequences of sins, except through Allaah's forgiveness [137]. Abu Darda' d said: Before Islaam I used to be a merchant, and after the advent of Islaam I was busy with commerce and worship, but it was so difficult for me to combine the two, that I renounced commerce and turned towards worship [407]. Abu Darda' d said: Had it not been for three things, I would have preferred to be under the earth: 1- Brothers and friends visiting me and choosing fruitful speech. 2- To cover my face with dust in prostration to Allaah. 3- To go out for Allaah's sake [407]. Al-Hasan al-Basree ? said: I swear by Him in whose Hands my life is, I know some people for whom the life of this world is lower than the dust they walk on [407]. Narrated by Anas d: When Salman al-Farsi d was ill, Sa'd d visited him and found him crying, so he asked him: "O my brother, what makes you cry? Did you not accompany Rasulullah r? Did you not do such-and-such [good deeds]?" He replied, "I am not crying over any one of two things. I am not crying out of love and yearning for this world nor out of dislike for the aakhira, but I am crying because rasulullah r took a covenant from me about something I think I have only transgressed. He made me promise that it is enough for anyone only to have enough [of this world] as would suffice as the provisions of a traveller, but I think I have only gone too far. As for you O Sa'd, fear Allaah when you judge, and when you distribute anything and when you think about doing anything / . Abu Hurayra d said: People say, 'Abu Hurayra reports so many [hadeeth],' but if it were not for two verses in Allaah's book, I would not narrate a single hadeeth:

Verily, those who hide what Allaah has sent down of the Bookâ&#x20AC;Ś

| 2:174 |

and

Verily, those who hide what We have sent down of clear explanation and guidanceâ&#x20AC;Ś | 2:159 | / Ibn Majah, Al-Sunan. Shaykh Albani graded this narration saheeh. Thabit (one of the reporters) said, "And it reached me that [when he died] he left only about twenty dirham of spending he had."

. 750 .

9.6

Du'a - Believer's Weapon

Our brothers, the muhajirs, used to be occupied with trading in the markets, and our brothers, the ansaar, would be occupied with dealing with their wealth and property, but Abu Hurayra used to stay with rasulullah r for his fill, and would be present when they were not ϶ . It is reported that once, some good food was served to Anas ibn Malik d, and [the person who served the food] was well off enough to afford good food. As he was eating, he kept a morsel of the food in his mouth for a while, then looked at the people and began to cry. Then he said: By Allaah, I have accompanied people who, if they could get hold of this kind of food, would have fasted even more often, and spent less time not fasting. One of them would find only milk mixed with water [as food], which he would drink and then fast on φ . However, in renouncing the worldly life, we should not will our wealth in such a way that our dependants are completely disinherited. When Sa'd ibn Abi Waqqas d asked rasulullah r whether he can will all of his property in charity, he r told him to give only one third of it and said: One third is too much. It is better for you to leave your inheritors wealthy than to leave them poor, begging from others [6, 8]. At the time he had only one daughter. In later days Allaah blessed Sa'd ibn Abi Waqqaas d with many children.

9.6

Duʼa - Believerʼs Weapon

And your Lord said: "Invoke Me, I will respond to you."

| 40:60 |

And when My slaves ask you (O Muhammad ) concerning Me, then (answer them), I am indeed near. I respond to the invocations of the supplicant when he calls on Me. So let them obey Me and believe in Me, so that they may be led aright. | 2:186 | ϶ Reported by al-Haafidh ibn 'Abd al-Barr in Jaami' Bayaan al-'Ilm. Ibn 'Abd Al-Barr states, "In this narration there are a number of meanings to understand, including: 1. The hadeeth from rasulullah r has the same ruling as the revealed Book of Allaah 'azza wa jall. 2. Knowledge should be shown, spread and taught. 3. One should stick with the scholars. 4. One should be satisfied with the little he can get of worldly provision in order to pursue his desire for knowledge. 5. One should prefer knowledge over being occupied with worldly pursuits and income. φ Report

by al-Mu'afa bin 'Imran in Kitab Al-Zuhd.

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Du'a is an act of worship, and we are commanded to make du'a.

Invoke your Lord with humility and in secret.

| 7:55 |

Rasulullah r said: Du'a is the essence of 'ibadah [9, 12]. There is nothing more dear to Allaah Ta'ala than a servant making du'a to him [9, 12]. The best form of worship is du'a [14]. Du'a is the essence of worship [6]. Nothing prevents predestination except du'a, and nothing stretches the age except righteousness [9]. Only du'a averts the decree, only kindness prolongs life, and a man is deprived of provision for a fault he commits [9, 11]. Caution will not be of any benefit against predestination, but du'a benefits (matters) that have occurred and that are yet to occur. And indeed, du'a meets with a calamity, and fights it until the Day of Judgement ∗ . Du'a is a weapon of a believer, a pillar of religion, and a light of the heavens and the earth [14]. Whoever does not call on Allaah, Allaah will be angry with him [9, 12] Allaah I hears invocations of everybody in all the different languages. He said in a hadeeth qudsi: …O My servants, were the first of you and the last of you, the human of you and the jinn of you were to rise up in one place and make a request from Me, and were I to give everyone what he requested, that would not decrease what I have any more than a needle decreases the sea if put into it … [8]. However, He responds especially to believers:

And He answers those who believe and do righteous good deeds, and gives them increase of His bounty. | 42:26 | He is the one who responds to the distressed:

Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any deity with Allaah? Little is that you remember! | 27:62 | ∗ Tabrani.

. 752 .

There are other hadeeth which supports this.

9.6

9.6.1

Du'a - Believer's Weapon

Adab of Making Duʼa Ibn Qayyim ? said: Du'a and seeking of protection from Allaah are like weapons, but the sharpness of a weapon is not sufficient for it to cause an effect, the person who handles it plays a role … ■ Free from Haraam Sources : Ensure that one is free from haraam conditions such as haraam eating, drinking and clothing. Rasulullah r mentioned the case of a man who, having journeyed far, is dishevelled and dusty and who spreads out his hands to the sky saying: "O lord, O lord" while his food is unlawful and he is nourished unlawfully, so how can he be answered [8]? An incidence in this context from the life Abu Bakr d is a great lesson for us. Narrated Aa'isha g: Abu Bakr had a slave who used to give him some of his earnings. Abu Bakr used to eat from it. One day he brought something and Abu Bakr ate from it. The slave said to him, "Do you know what this is?" Abu Bakr then enquired, "What is it?" The slave said, "Once, in the pre−Islamic period of ignorance I foretold somebody's future though I did not know this knowledge of foretelling but I, cheated him, and when he met me, he gave me something for that service, and that is what you have eaten from." Then Abu Bakr put his hand in his mouth and vomited whatever was present in his stomach [6]. In another narration, it was said to Abu Bakr d , "May Allaah's mercy be upon you, you did all this although you have only eaten one bite." He replied, "If it will not come out except with my soul, I will get it out for I have heard rasulullah r saying 'Everybody which is nourished with that which is unlawful, will be first in the fire' so I was afraid that my body was nourished with this bite [12]." Therefore, one must make sure that all his food, drink, and clothing are halaal. Sa'd ibn Abi Waqas d was asked: "Why is it that your du'as are responded to, amongst all of the other sahaaba? He replied, "I do not raise to my mouth a morsel except that I know where it came from and where it came out of [49]." ■ Right Attitude : When the slave seeks in real unrest and utter humility from his master, surely it will bring the desired outcomes. It should also strengthen his ties of relationship with Allaah. Allaah says:

…call upon Him in humility and in secret ….

| 6:63 |

There are certain du'as which are answered without fail. Rasulullah r said explained the manners of making du'a as well and what not do ask. He r: When someone of you prays, let him not say, 'O Allaah forgive me if that is Your wish.' But let him be firm in conviction and cherish a great hope and Allaah does not consider anything too great which He is able to grant [6]. .

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Expecting best from Allaah. Narrated by Ubadah ibn as-Samit d: Rasulullah r said: Any Muslim who supplicates to Allaah in a du'a which contains no sin breaking of kinship, Allaah will give him one of three things: either his du'a will be immediately answered or, it will be saved for him in the aakhira, or it will turn away an equivalent amount of evil (from him)" The sahaaba said, "so we will ask for more!" He replied, "Allaah is more [generous] [9, 12]." S. Rasulullah r said: Allaah, all Glory and Praise be to Him, has said, 'Whatever My servant assumes of Me, that is how I will treat him, and I am with him when he remembers Me [8]'. When one of you asks for something, then let him be plentiful, for indeed he is asking his Lord. ⋄ . Make du'a to Allaah in a state that you are certain that your du'a will be responded to, and know that Allaah does not respond to a du'a that originates from a negligent, inattentive heart [9, 14]. One should ask Allaah in a determined manner. Rasulullah r said: When one of you makes a du'a, then let him be firm and determined in his du'a, let him not say, 'O Allaah! If You will, then please forgive me', for there is no one who can force Allaah to do anything [6, 8, 12]. ■ Possible Sequence : Perform wudu', Face qibla, Praise Allaah, Send durud upon rasulullah r, Raise hands ⋏ . Repeat du'as, perhaps three times. ■ Best Times : At tahajjud, before salaat, at the trailing end of salaat, during sajdah, on Friday. Rasulullah r was asked: Which du'a is more heard (by Allaah)? He said: The du'a during the last part of the night and after the fard salaat [9]. Rasulullah r said, The closest that the slave can be to his Lord is when he is sajdah, so increase your du'a [at that time] [8]. …As for sujood, strive hard to make du'a in it, for it is bound to be answered for you [8]. Our Lord descends during the last third of each night to the lower heaven, and says: 'Is there anyone who calls on Me that I may respond to him? Is there anyone who asks Me that I may give unto him? Is there anyone who requests My Forgiveness that I may forgive him? [6, 8] A du'a made between the adhaan and iqama is not rejected [13, 15, 9, 10, 12]. S. There are two which will not be rejected: du'a at the time of the call (to salaat) and when it is raining [10]. ⋄ Ibn

Hibban. Similarly by others. narrated that rasulullah r "…raised his hands until I saw the whiteness of his armpits [6]".

⋏ Anas d

. 754 .

9.6

Du'a - Believer's Weapon

When you hear the crowing of a rooster, ask Allaah of His bounty, for he has seen an angel [6, 8]. Three (kinds of) du'a are answered, no doubt about it: du'a of an oppressed, du'a of a traveller and the du'a of the father against his son [9, 12]. There are three du'as that are not rejected: the du'a of a father for his child, the du'a of the fasting person and the du'a of the traveller [18, 75]. Whoever goes to bed at night and says:

﴾ ‫ َو َلا َح ْو َل َو َلا ُق َّو َة اِ َّلا‬،‫ َو ﷲُ اَ ْك َبر‬،‫ ▷ ﴿ َلا إِل ٰ َه إِ َّلا ﷲ‬, then he says: ﴾‫ ⋆ ﴿اَللَّ ُه َّم اَ ْغ ِف ْر لِي‬, or he makes du'a, his du'a will be answered, and if he does wudu' and prays salaat, his salaat will be accepted [6]. Abu Hurayra d narrated: Rasulullah r said, "There is an hour on Friday and if a Muslim gets it while offering salaat and asks something from Allaah I, then Allaah I will definitely meet his demand." And he pointed out the shortness of that time with his hands [6]. Drinking Zam-Zam water is also an occasion for acceptance of du'a. Rasulullah r said, Zam-Zam water is for that for which it is drunk [12]. Rasulullah r said, There is no Muslim that is afflicted with a calamity, and he says what Allaah has commanded him to say, "To Allaah we belong and to Him we will return! O Allaah! Give me the rewards [of being patient over] this calamity, and grant me something better than it to replace it," except that Allaah will give him something better to replace it [10, 9, 12]. ■ Seeking Waseela : There are only three types of wasellas we can use in du'a: Firstly, by means of Asma-ul-Husna: Allaah says,

And (all) the Most Beautiful Names belong to Allaah, so call on Him by them. | 7:180 | Among the examples are the du'a of rasulullah r before salam in salaat: 0 Allaah by Your Knowledge of the Hidden and Unseen, and Your Power over the creation, grant me life for as long as You know that life is good for me, and grant me death when death is good for me … [13, 14]. Once rasulullah r heard a man saying in his tashahhud; 0 Allaah, I ask You, 0 Allaah, the One, the Single, the Self Sufficient Master Who needs none, but all have need of ▷ There is no god but Allaah and Allaah is Most Great and there is no power and no strength except with Allaah. ⋆ O Allaah, forgive me.

755

1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

(Him), Who does not beget, nor was He begotten, nor is there any like Him â&#x20AC;Ś, that You forgive me my sins, indeed You are the Most forgiving, the Most Merciful. So he r said: He has been forgiven, he has been forgiven [10, 13, 12]. Secondly, by means of a righteous deed: Allaah I gives example in the Qur'an:

Those who say: "Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire." | 3:16 |

Fall prostrate and draw near to Allaah!

| 96:19 |

Also from this is what occurs in the story of the three companions of the cave trapped by a rock c â&#x2021;&#x20AC;777 . Thirdly, by means of a righteous person: Examples of such are found in the sunnah and the practices of the sahaaba f. Narrated by Anas bin Malik d [6]: Once in the lifetime of rasulullah r the people were afflicted with drought. While he was delivering the khutba on a Friday, a Bedouin stood up and said, "O, Rasulullah! Our possessions are being destroyed and the children are hungry. Please invoke Allaah". So rasulullah r raised his hands. At that time there was not a trace of cloud in the sky. By Him in Whose Hands my soul is as soon as he lowered his hands, clouds gathered like mountains, and before he got down from the pulpit, I saw the rain falling on his beard. It rained that day, the next day, the third day, the fourth day till the next Friday. The same Bedouin or another man stood up and said, "O Rasulullah! The houses have collapsed, our possessions and livestock have been drowned; Please invoke Allaah (to protect us)". So rasulullah r raised both his hands and said, "O Allaah! Round about us and not on us." So, in whatever direction he pointed with his hands, the clouds dispersed and cleared away, and Madeenah's (sky) became clear as a hole in between the clouds. The valley of Qanat remained flooded, for one month, none came from outside but talked about the abundant rain. Also from this is what Ibn Asaakir ? reported [82]: That the sky withheld any rain, so Mu'awiya ibn Abi Sufyaan and the people of Damascus went out to pray for rain. So when Mu'awiya sat upon the minbar he said: 'Where is Yazeed ibn al-Aswad al-Jurashee?' So the people called him and he came stepping between the people. Then Mu'awiya commanded him and he ascended the minbar and sat at his feet. Then Mu'awiya said: "0 Allaah we are today asking the best and most noble amongst us to supplicate to You for us, 0 Allaah today we put Yazeed ibn al-Aswad al-Jurashee forward to supplicate to You for us," "0 Yazeed raise up your hands to Allaah." So he raised up his hands and the people raised up their hands. Then very quickly rain-clouds like a large shield came . 756 .

9.6

Du'a - Believer's Weapon

quickly from the west, and the wind blew and it rained so profusely that people could hardly reach their houses. However, one must go to a living righteous person. Narrated by Anas d [6]: Whenever there was drought, 'Umar bin al-Khattab used to ask Allaah for rain through al-'Abbas bin 'Abdul Muttalib, saying, "O Allaah! We used to request our Prophet to ask You for rain, and You would give us. Now we request the uncle of our Prophet to ask You for rain, so give us rain." And they would be given rain. ■ Best Places : At Arafa, as rasulullah r said: The best du'a is the du'a on the day of Arafat [9, 17]. Rasulullah r is reported to have made long du'as at the corners inside of Baitullah [8], at Safa & Marwah [8], at small and middle Jamarat [6]. ■ Include Others in Du'a : You should supplicate for your brother during his life and after his death for everything you want for yourself. Rasulullah r said: The du'a of a Muslim man for his brother in his absence is accepted, and there is an Angel appointed for each du'a of a man for his brother with good who says: 'Allaah, accept it, and give him the same that he asks for his friend [7, 11].' The du'a of a Muslim for his (Muslim) brother in his absence will certainly be answered. Every-time he makes a du'a for good for his brother, the angel appointed for this particular task says: 'Aameen! May it be for you, too' [8].

9.6.2

Selected Duʼas From Qurʼan

In the Name of Allaah, the Most Beneficent, the Most Merciful. All the praises and thanks be to Allaah, the Lord of the worlds. The Most Beneficent, the Most Merciful. The Master of the Day of Recompense. You (alone) we worship, and You (alone) we ask for help. Guide us to the Straight Path. The Path of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger / , nor of those who went astray ϶ . | 1:1-7 | / Those

϶ Those

are the Jews. are as the Christians.

757

1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

Our Lord! Accept (this service) from us. Verily, You are the All-Hearer, the All-Knower Ď&#x2020; . | 2:127 |

Our Lord! Give us in this world that which is good and in the aakhira that which is good, and save us from the torment of the Fire! | 2:201 |

Our Lord! Pour forth on us patience, and set firm our feet and make us victorious over the disbelieving people. | 2:250 |

Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us; our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our mawla and give us victory over the disbelieving people. | 2:286 |

Our Lord! Let not our hearts deviate after You have guided us, and grant us mercy from You. Truly, You are the Bestower. Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt. Verily, Allaah never breaks His Promise. | 3:8-9 |

Our Rabb! We have indeed believed: forgive us, then, our sins, and save us from the agony of the Fire. | 3:16 |

Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk. | 3:147 | Ď&#x2020; Du'a

. 758 .

of Ibrahim and Isma'il u while raising the foundation of Ka'bah.

9.6

Du'a - Believer's Weapon

Our Lord! Forgive us our sins and expiate from us our evil deeds, and make us to die with the righteous. | 3:193 |

Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers. | 7:23 |

Our Lord! pour out on us patience, and cause us to die as Muslims.

| 7:126 |

Allaah is sufficient for me. La ilaaha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne ◦ . | 9:129 |

Our Lord! Make us not a trial for the folk who are zaalims and save us by Your Mercy from the disbelieving folk. | 10:85-6 |

Cause me to die as a Muslim, and join me with the righteous ∗ .

| 12:101 |

O my Lord! Make me one who performs salaat, and (also) from my offspring, our Lord! And accept my invocation. Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established. | 14:40-1 |

O my Rabb! Bestow on them (my parents) Your Mercy even as they cherished me in childhood. | 17:24 | ◦ Recorded by Ibn as-Sunni and Abu Dawud, Rasulullah r said: Allaah will grant whoever recites the last verses of soorah Tawbah seven times in the morning and in the evening (time of fajr and 'asr), whatever he wants in the world or the next… ∗ Du'a of Yusuf u .

759

1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way! | 18:10 |

O my Rabb! Expand me my breast; ease my task for me; and remove the impediment from my speech, so they may understand what I say. | 20:25-28 |

There is no god but You: Glorified are You: Truly I have been of the wrongdoers â&#x2039;&#x201E; ! | 21:87 |

Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the muttaqis. | 25:74 |

Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful. | 59:10 |

Our Lord! In You (alone) we put our trust, and to You (alone) we turn in repentance, and to You (alone) is (our) final return. Our Lord! Make us not a trial for the disbelievers, and forgive us, Our Lord! Verily, You, only You, are the All-Mighty, the All-Wise. | 60:4-5 |

Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Sirat safely] and grant us forgiveness. Verily, You are Able to do all things. | 66:8 | â&#x2039;&#x201E; Du'a of Yunus u - Rasulullah r said: The invocation of my brother Dhu-n-Nun, none recites this du'a concerning any matter but Allaah will answer him [9, 13].

. 760 .

9.6

9.6.3

Du'a - Believer's Weapon

Selected Duʼas From Hadeeths 1. Asking for Guidance:

‫َاف َو‬ َ ‫﴿اَللَّ ُه َّم اِنِّي ا َْٔسأَلُكَ ٱلْ ُه َٰدى َو ٱل ُّت َٰقى َو ٱلْ َعف‬ ﴾‫ٱلْ ِغ َنٰى‬ O Allaah, I ask of You guidance, piety, chastity and independence [from your creation] [8]. 2. Narrated by Anas ibn Malik d :

Rasulullah r used to say quite frequently:

ِ ُ‫﴿ َيا ُم َقلِّ َب ٱلْ ْقل‬ ﴾ َ‫ َث ِّب ْت َق ْل َ ِبى َع َلى ِدي ِنك‬،‫وب‬ O Turner of the hearts, make my heart steadfast in Your deen [9, 14, 11]. I said: O Rasulullah!, we do affirm faith in you and in that which you have been sent with. (Despite this) you entertain fear about us. Whereupon he said: Yes. Verily the hearts are between two Fingers from the Fingers of Allaah and He turns them as He likes. 3. Asking for Steadfastness:

ِ ُ‫ف ٱلْ ْقل‬ ﴾ َ‫ َص ِّرفْ قُلُو َب َنا َع َلى َطا َع ِتك‬،‫وب‬ َ ‫﴿اَللَّ ُه َّم ُم َص ِّر‬ O Allaah, Turner of hearts, turn our hearts toward Your obedience [8]. 4. Asking for Protection from various weaknesses etc:

، ِ‫ َو ٱلْ ُج ْبن‬، ِ‫ َو ٱلْ َك َسل‬،ِ‫﴿اَللَّ ُه َّم اِنِّي اَ ُعو ُذبِكَ ِم َن ٱلْ َع ْجز‬ ِ ‫ َو اَ ُعو ُذبِكَ ِم ْن َع َذ‬، ِ‫ َو ٱلْ ُبخْ ل‬،‫َو ٱلْ َه َر ِم‬ ‫ َو‬،ِ‫اب ٱلْ َق ْبر‬ ِ ‫حيا َو ٱلْ َم َم‬ ﴾‫ات‬ َ ‫اَ ُعو ُذبِكَ ِم ْن ِف ْت َن ِت ٱلْ َم‬ O Allaah, I seek protection from inability, laziness, cowardice, decrepitude; and miserliness; and I seek Your protection from the punishment of the grave; and I seek Your protection from the trial of life and death [6].

5. A Comprehensive Du'a:

‫﴿اَللَّ ُه َّم اِنَّا نَساَلُكَ ِم ْن خَ ْي ِر َما َسٱ َلكَ ِم ْن ُه نَ ِب ُّيكَ ُم ْح َّم ٌد‬ ‫ َو نَ ُعو ُذبِكَ ِم ْن شَ ِّر َما ا َْس َت َعا َذ َك‬،‫َصلََّى ﷲُ َع َل ْي ِه َو َسلَّ َم‬ ‫ َو اَن َْت‬،‫ِم ْن ُه نَ ِب ُّيكَ ُم ْح َّم ٌد َصلََّى ﷲُ َع َل ْي ِه َو َسلَّ َم‬ ﴾ ‫ َو َلا َح ْو َل َو َلا قُ َّو َة اِ َّلا‬،ُ‫ٱلْ ُم ْس َت َعا ُن َو َع َل ْيكَ ٱلْ َبلَاغ‬ O Allaah, we ask of You all the good things asked of You by Your Prophet Muhammad r and seek Your protection from all the evil things from which Your Prophet Muhammad r sought Your protection. Your are the One Whose help is sought, and Yours is the final argument, there is no power or strength but with Allaah [9]. 6. Rasulullah r taught Abu Bakr d the following du'a for tashahhud [6, 8]:

‫ َو َلا َي ْغ ِف ُر‬،ً‫﴿اَللَّ ُه َّم اِنِّي َظ َل ْم ُت نَ ْف ِسي ُظ ْلماً َك ِثيرا‬ ‫ فَا ْغ ِف ْرلِي َم ْغ ِف َر ًة ِم ْن ِع ْن ِد َك َوا ْر َح ْم ِني‬،‫ُوب إِ َّلا أَن َْت‬ َ ‫ٱل ُّذن‬ ﴾‫إِنَّكَ أَن َْت ٱلْ َغفُو ُر ٱل َّر ِحي ُم‬ O Allaah, I have oppressed my soul greatly and frequently and there is none to forgive sins save You, so forgive me with a forgiveness from Yourself and have mercy on me, You are the All-Forgiving, Most Merciful [6, 8]. 7. Another Comprehensive Du'a:

‫﴿اَللَّ ُه َّم ا َْٔص ِل ْح لِي ِدي ِن َي ٱلَّ ِذي ُه َو ِع ْص َم ُه أَ ْمرِي َوا َْٔص ِل ْح‬ ‫ َوا َْٔص ِل ْح لِي ا ِٓخ َرتِي ٱلَّ ِتي‬،‫اي ٱلَّ ِتي ِف َيها َم َع ِشي‬ َ ‫لِي ُد َني‬ ،ٍ‫ َو ْاج َعلِ ٱلْ َح َيا َة ِز َيا َد ًة لِّي ِفي كُ ِّل خَ ْير‬،‫ِف َيها َم َع ِدي‬ ﴾‫َّو ْاج َعلِ ٱلْ َم ْو َت َر َاح ًة لِّي ِم ْن كُ ِّل شَ ٍّر‬ O Allaah, set aright my deen which is a safeguard in all my affairs, set right my worldly life in which is my subsistence, set aright my aakhira unto which I return, and make my life a source of increase in all good, and make my death a refuge [8]. .

761

1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

8. Asking for Ease:

‫اي َو‬ َ ‫﴿اَللَّ ُه َّم اِنِّي ا َْٔسأَلُكَ ٱلْ َعف َو َو ٱلْ َعا ِف َي َة ِفَى ِدي ِني َو ُد َني‬ ﴾‫اَ ْه َِلى َو َمالِي‬ O Allaah, I seek Your forgiveness and wellbeing in my religion, my worldly life, my family, and my wealth [14]. 9. Du'a taught by rasulullah r to his daughter Fatima g.

After reading this du'a the Muslim army of A'la Hadrabi d crossed over water in 25h [44]

َ ، ِ‫ َيا ذَا ٱلْ ُق َّو ِة ٱلْ َم ِتين‬،‫ِين‬ َ ‫ َيا اَٰ ِخ َر ٱلا ٰ ِخر‬،‫ين‬ َ ِ‫﴿ َيا أَ َّو َل ٱلا َ َّول‬ ‫ َيا‬،‫ َيا َع ِل ُّي‬،‫ين‬ َ ‫ َيا اَ ْر َح َم ٱلر ِح ِم‬، ِ‫َيا َر ِاح َم ٱلْ َم َسا ِكين‬ ﴾‫ َيا َكرِي ُم‬،‫ َيا َح ِلي ُم‬،‫َع ِظي ُم‬ O the first of the first, and the last of the last, and the Possessor of mighty power, and the merciful to the needy, and the most compassionate of all compassionate ⋏ . 10. Asking for Light:

‫﴿اَللَّ ُه َّم ٱلْ ْج َع ْل ِفي َق ْل ِب ِي نُوراً َّو ِفي لِ َسانِي نُوراً َّو ِفي‬ ً‫ َو ْاج َع ْل ِفي َس ْم ِعي نُوراً َّو َع ْن َّي ِمي ِني نُورا‬،ً‫َب َصرِي نُورا‬ ‫ َّوأَ َما ِمي‬،ً‫ َّو َف ْو ِقي نُوراً َّوت َْح ِتي نُورا‬،ً‫َّو َع ْن َّي َسارِي نُورا‬ ﴾ً‫ َّو ْاج َع ْل لِّي نُورا‬،ً‫نُوراً َّوخَ ْل ِفي نُورا‬ O Allaah, pour Your light into my heart, my eyes, my ears, and shed it on my right, my left, behind me, before me, beneath me and above [6, 8].

11. Asking for Performing worship properly (usually said after fard salaat):

﴾ َ‫﴿اَللَّ ُه َّم ا َِٔع ِّني َع َلى ِذ ْك ِر َك َوشُ ْك ِر َك َو ُح ْسنِ ِع َبا َدتِك‬ O Allaah, help me in Your remembrance, Your thanks, and in perfecting Your prescribed worship [9]. 12. Asking for Multiple Needs:

ً ‫﴿اَللَّ ُه َّم اِنِّي ا َْٔسأَلُكَ ِع ْلماً ن َِّافعاً َّو ِر ْزقاً ِ َط ِّيباً َّو َع َملا‬ ﴾ً ‫ُّم َت َق َّبلا‬ O Allaah, I ask of You beneficial knowledge, and goodly sustenance, and accepted acts of worship [11]. 13. For Safety Against Trials and Punishments:

ِ ‫﴿اَللَّ ُه َّم اِنِّي َا ُعو ُذبِكَ ِم ْن َع َذ‬ ‫ َو َٔا ُعو ُذبِكَ ِم ْن‬،ِ‫اب ٱلْ َق ْبر‬ ِ ِ ‫ َوأَ ُعو ُذبِكَ م ْن ف ْت َن ِت ٱلْ َمحي ٰ َو‬،‫يح ٱلد ََّّج ِال‬ ِ ‫ِف ْت َن ِت ٱلْ َم ِس‬ ِ ‫ٱلْ َم َم‬ ﴾‫ اَللَّ ُه َّم اِنِّي اَ ُعو ُذبِكَ ِم َن ٱلْ َمأْ َث ِم َو ٱلْ َمغ َْر ِم‬،‫ات‬ O Allaah, I seek protection from the torment of the grave, and I seek your protection from the mischief of the False Messiah, and I seek Your protection from the trials of this life and death. O Allaah, I seek Your protection from sin and debt [6, 8]. 14. Narrated on the authority of Abu Bakr d , rasulullah r said: Ask Allaah for certainty and well-being, for no one is given anything better after certainty than well-being ▷ .

⋏ It is stated in a lengthy hadeeth recorded in Kanz al-Ummal that once Ali d and his wife Fatima g suffered starvation. Ali d said to her, "It would be better if you go to rasulullah r and ask him something." Fatima g came to him and knocked the door. At that time, there was Umm Aiman g present in the service of rasulullah r. Rasulullah r said, "The manner of knocking the door seems to be of Fatima. She has come here in a time she did not use to." However, when she came in the presence of rasulullah r she said, "O Rasulullah, the food of the angels is to glorify and exalt Allaah and reciting 'La ilaha illa-Allah', but what is our food?" On this he observed, "By the One Who has sent me with truth, fire has not been kindled to prepare meal in the house of Muhammad for a month. A few sheep have been sent to me. I may give five from them if you so like and also I may teach you instead five words if you like which Jibrael has taught me." When Fatima g returned, she said to Ali, "I have returned with the provision of hereafter while I had gone for the provision of this world." Upon this Ali d observed, "This is one of your best days." ▷ Narrated by Imaam Ahmad ? in marfu' form.

. 762 .

9.6

15. Rasulullah r used to say after completing wudu':

‫ َو ا َْٔش َه ُد‬،‫﴿ا َْٔش َه ُد أَ ْن َلا إِلَ َه إِ َّلا للَّ ُه َو ْح َد ُه َلا شَ رِيكَ لَ ُه‬ ﴾‫أَ َّن ُم َح َّمداً َع ْب ُد ُه َو َر ُسولُ ُه‬ I bear witness that no one is worthy of worship except Allaah, who has no partner, and I bear witness that Muhammad is His servant and messenger.

‫ين َو ْاج َع ْل ِني ِم َن‬ َ ِ‫﴿اَللَّ ُه َّم ا َْج َع ْل ِني ِم َن ٱل َّت َّواب‬ ﴾‫ِين‬ َ ‫ٱلْ ُم َت َط ّه ِهر‬

Du'a - Believer's Weapon

19. Asking for Protection from diseases:

ِ ‫ص َولْ ُج ُن‬ ‫ون َولْ ُج َذا ِم‬ ِ ‫﴿اَللَّ ُه َّم إِنِّي اَ ُعو ُذبِكَ ِم َن ٱلْ َب َر‬ ﴾‫َو َس ِّي ِئ اَ ْلا َٔ ْسقَام‬ O Allaah, I seek your protection from leprosy, insanity and evil diseases [6]. 20. In stepping out from home rasulullah r used to say:

‫ ا َْٔو‬،‫ ا َْٔو أَ ِز َّل‬،‫ ا َْٔو ا ُِٔض َّل‬،‫﴿اَللَّ ُه َّم إِنِّي َٔا ُعو ُذبِكَ أَ ْن ا َِٔض َّل‬ ﴾‫ ا َْٔو ُي ْج َه َل َع َل َّي‬،‫ ا َْٔو ا َْٔج َه َل‬،‫ ا َْٔو أُ ْظ َل َم‬،‫ ا َْٔو أَ ْظ ِل َم‬،‫أُ ِز َّل‬

16. Rasulullah r is used to say between the tashahhud and the taslim:

O Allaah, I seek refuge in You lest I am done wrong by or do others wrong, lest I err or cause another to err, lest I be abused or abuse others, and lest I behave foolishly or meet with the foolishness of others [9, 10].

،‫ َو َما ا َْٔس َر ْر ُت‬،‫ َو َما أَخَّ ْر ُت‬،‫﴿اَللَّ ُه َّم اَ ْغ ِف ْر لِي َما َق َّد ْم ُت‬ ‫ أَن َْت‬،‫ َو َما أَن َْت أَ ْع َل ُم بِ ِه ِم ِّني‬،‫ َو َما ا َْٔس َر ْف ُت‬،‫َو َما أَ ْع َلن ُْت‬ ﴾‫ َوأَن َْت ٱلْ ُم َؤخَّ ُر َلا إِل ٰ َه إِ َّلا أَن َْت‬،‫ٱلْ ُم َق َّد ُم‬

21. It was narrated that Aa'isha g asked rasulullah r : "If I know what night is Laylat al-Qadar, what should I say during it?" He said: "Say:

O Allaah! Make me amongst the penitent and make me amongst those who purify themselves [8].

O Allaah, Forgive me for my previous and latter [sins], in secret and in open, for that of which You know better than I, You are the One who brings forward and leaves behind. There is none worthy of worship save You [8, 10]. 17. Refuge from some Weak Qualities:

‫س َّلا‬ ٍ ‫ َونَ ْف‬،‫﴿اَللَّ ُه َّم اِنِّي اَ ُعو ُذبِكَ ِم ْن ِع ْل ٌم َلا َي ْن َف ُع‬ ﴾‫ َو َق ْل ٍب َلا َيخْ شَ ُع‬،‫ َو ُد َعاءٍ َلا ُي ْس َم ُع‬،‫َتشْ َب ُع‬ O Allaah, I take refuge with You from knowledge that does not benefit, from a soul that is never satisfied, from a supplication that is not heard and from a heart that does not fear Allaah [8, 9]. 18. Asking for Safety:

‫ َونَ ُعو ُذبِكَ ِم ْن‬،‫﴿اَللَّ ُه َّم اِنَّا ن َْج َعلُكَ ِفي ن ُُحو ِر ِهم‬ ﴾‫شُ ُرو ِر ِهم‬ O Allaah, verily we put You to face them and we take refuge in You from their evil ways [10, 13].

﴾‫ف َع َّنا‬ ُ ‫﴿اَللَّ ُه َّم إِنَّكَ َع ُف ٌّو ت ُِح ُّب ٱلْ َعف َو فَا ْع‬ O Allaah, You are forgiving and love forgiveness, so forgive me. 22. Earn the love of Allaah, the Almighty. Among the du'as Dawud u used make is the following:

‫ َو‬، َ‫ َو ُح َّب َم ْن ُّي ِح ُّبك‬، َ‫﴿اَللَّ ُه َّم اِنِّي ا َْٔسأَلُكَ ُح َّبك‬ ‫ اَللَّ ُه َّم ا َْج َع ْل ُح َّبكَ ا ََٔح َّب‬، َ‫ٱلْ َع َم َل ٱلَّ ِذي ُي َبلِّ ُغ ِني ُح َّبك‬ ﴾‫إِلَ َّي ِم ْن نَ ْف ِسي َوأَ ْه ِلي َو ِم ْن ٱلْ َماءِ ٱلْ َبا ِر ِد‬ Allaah, I ask You for Your love and love of those who love You and love of the action which will make me attain Your love. O Allaah make Your love more beloved to me than my self, my family and cold water [9]. 23. Du'a before the Salam:

﴾ً‫﴿اَللَّ ُه َّم َح ِاس ْب ِني ِح َساباً َي ِسيرا‬ O Allaah! call me to account with an easy reckoning [12, 14]. S. .

763

1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

24. Rasulullah r heard a man saying,

‫ َلا إِل ٰ َه إِ َّلا أَن َْت‬،ُ‫﴿اَللَّ ُه َّم اِنِّي ا َْٔسأَلُكَ بِأَ َّن لَكَ اَلْ َح ْمد‬ ‫ ) َيا( َب ِدي َع‬،(ُ‫ )اَلْ َم َّنان‬،( َ‫َ)و ْح َد َك َلا شَ رِيكَ لَك‬ ِ ‫ َيا ذَا ٱلْ ْجل‬،ِ‫ات َو ْلا َٔ ْرض‬ ‫ َيا َح ُّي َيا‬،‫َال َو ِٱلا ْك َرا ِم‬ َ ‫ٱلس َم َاو‬ َّ ﴾ (ِ‫َق ُّيو ُم )اِنِّي ا َْٔسأَلُكَ ( )ٱلْ َج َّن َة َوأَ ُعو ُذبِكَ ِم َن ٱل َّنار‬ O Allaah, I ask You as all praise is due to You, there is no god but You Alone, with no partner or associate, the Bestower, O Originator of the heavens and earth, O Possessor of Glory and Honour, O Ever-Living, O SelfSustaining, I ask You for jannah and I seek refuge with You from jahannam. Rasulullah r said to his sahaaba: Do you know by what did he ask Allaah? They said: Allaah and His Messenger know best. He said: By the One in Whose hand is my soul, he asked Allaah by His greatest Name (ismuhu'l-a'zam) which, when He is called by it, He responds, and if He is asked by it, He gives [10, 13, 12, 7, 16]. 25. Du'a for the Protection of the person, wealth, religion, family, relatives and against all kinds of losses, narrated by Anas d ⋆ :

‫﴿بِ ْس ِم ﷲِ َع َلى نَ ْف ِسي َو ِدي ِني بِ ْس ِم ﷲِ َع َلى اَ ْه ِلي‬ ‫َو َمالِي َو َولَ ِدي بِ ْس ِم ﷲِ َع َلى َمآ اَ ْع َطانِ ََى ﷲُ ﷲُ َر َِّبى َلا‬ ‫ا ُْٔش ِر ُك بِ ٖه شَ ْيئاً ﷲُ اَ ْك َب ُر ﷲُ اَ ْك َب ُر ﷲُ اَ ْك َب ُر َواَ َع ُّز َوا ََج ُّل‬ ٓ ‫اف َوا َْح َذ ُر َع َّز َجا ُر َك َو َج َّل َث َنآ ُؤ َك َو َلا‬ ُ َ‫َواَ ْع َظ ُم ِم َّمآ اَخ‬ ِ ِ ‫إِل ٰ َه َغ ْي ُر َك * اَللَّ ُه َّم اِنِِّ ٓي اَ ُعو ُذبِكَ م ْن شَ ِّر نَ ْف ِسي َوم ْن شَ ِّر‬ ‫كُ ِّل شَ ْي َط ٍان َّمرِي ٍد َّو ِم ْن شَ ِّر كُ ِّل َج َّبا ٍر َع ِني ٍد * َف ِا ْن َت َو لَّوا‬ ‫َف ُق ْل َح ْس ِب َي ﷲُ َلا ٓ إِل ٰ َه اِ َّلا ُه َو َع َل ْي ِه ت َوكَّ ْل ُت َو ُه َو َر ُّب‬ ‫ش ٱلْ َع ِظي ِم * إِ َّن َو َلِ ِّى ﷲُ ٱلَّ ِذي نَ َّز َل ٱلْ ِكتٰ َب َو ُه َو‬ ِ ‫ٱلْ َع ْر‬ ﴾‫ين‬ َّ ‫َي َت َولَّى‬ َ ‫ٱلصالِ ِح‬ ⋆ Recorded

26. Du'a of Istikharah. Narrated Jabir bin 'Abdullah d: Rasulullah r used to teach us the way of doing istikharah, in all matters as he taught us the soorahs of the Qur'an.

He r said: If anyone of you thinks of doing any job/decision he should offer a two raka'a salaat other than the compulsory ones and say (after the salaat):

، َ‫ َوا َْٔس َت ْق ِد ُر َك بِ ُق ْد َرتِك‬، َ‫﴿اَللَّ ُه َّم اِنِّي ا َْس َت َِخ ُير َك بِ ِع ْل ِمك‬ ،‫ َف ِٕانَّكَ َت ْق ِد ُر َو َلا أَ ْق ِد ُر‬،‫َوا َْٔسأَلُكَ ِم ْن َفضْ ِلكَ ٱلْ َع ِظي ِم‬ ِ ‫ َوأَن َْت َعلَّا ُم ٱلْغ ُُي‬،‫ َو َلا أَ ْع َل ُم‬،‫َو َت ْع َل ُم‬ ‫ اَللَّ ُه َّم اِ ْن‬،‫وب‬ ‫كُن َْت َت ْع َل ُم أَ َّن َه َذا اَ ْلا َٔ ْم َر …خَ ْي ٌر لِي ِفي ِدي ِني َو َم َع ِاشي‬ ِ ‫َو َعا ِق َب ِة أَ ْمرِي … َع‬ ‫ فَا ْق ِد ْر ُه ِلي َو َي ِّس ْر ُه ِلي ثُ َّم‬،‫اج ِل ِه وا ِٓج ِل ِه‬ ‫ َوإِ ْن كُن َْت َت ْع َل ُم أَ َّن َه َذا اَ ْلا َٔ ْم َر شَ ٌّر لِي ِفي‬،‫َبا ِر ْك لِي ِفي ِه‬ ِ ‫ِدي ِني َو َم َع ِاشي َو َعا ِق َب ِة أَ ْمرِي … َع‬ ‫َاص ِر ْف ُه‬ ْ ‫ ف‬،‫اج ِل ِه وا ِٓج ِل ِه‬ ‫َع ِّني َو ْص ِر ْف ِني َع ْن ُه َوا ْق ِد ْر لِ َي ٱلْخَ ْي َر َح ْي ُث كَا َن ثُ َّم‬ ﴾‫أَ ْر ِض ِني بِ ِه‬ O Allaah, I seek the counsel of Your knowledge, and I seek the help of Your omnipotence and I beseech You for Your magnificent grace. Surely You are Capable and I am not. You know and I know not, and You are the Knower of the unseen. O Allaah, if You know that this matter (then mention the thing to be decided) is good for me in my religion and in my life and for my welfare in the life to come, — (or say: in this life and aakhira) — then ordain it for me and make it easy for me, then bless me in it. And if You know that this matter is bad for me in my religion and in my life and for my welfare in the life to come,

in Kanzul Umal and Jamul Jawami. Imaam as-Suyuti wrote the latter book of hadeeth from earlier collection of hadeeth books, consisting of more than a hundred thousand hadeeths without isnaad. Hadeeths in it ranged from sound to fabricated. He then extracted all acceptable (saheeh to da'eef) hadeeths from section one which solely contained statements of rasulullah r and added few more hadeeth and called it Jamius Saghir. A later expanded version of this book was called Zawaid ala Jamius Saghir. Shaykh Ali Muttaqi al-Hindi (d. 975h) reorganised this book and called it kanz al-Ummal fi Sunan wal Aqwal wal Afwal. Shaykh Albani has done some work on the Jamius Saghir, in his Saheehul Jami and Da'eeful Jami.

. 764 .

9.6

— (or say: in this life and aakhira) — then distance it from me, and distance me from it, and ordain for me what is good wherever it may be, and help me to be content with it. Rasulullah r added that then the person should mention his need [6]. 27. Narrated by Ibn Umar d:

It was seldom that rasulullah r would rise from a gathering until he had said these du'as for his sahaaba f:

‫شي ِتكَ َما ت َُحو ُل بِ ِه َب ْي َن َنا َو َب ْي َن‬ َ َ‫﴿اَللَّ ُه َّم اَ ْق ِس ْم لَ َنا ِم ْن خ‬ ِ ‫َم َع‬ ‫ َو ِم َن‬، َ‫ َو ِم ْن َطا َع ِتكَ َما ت َُبلِّ ُغ َنا بِ ِه َج َّن َتك‬، َ‫اصيك‬ ‫ اَللَّ ُه َّم َم ِّت ْع َنا‬،‫َٱلي ِقينِ َما ت َُه ِّو ُن بِ ِه َع َل ْي َنا َم َصائِ َب ٱلْد َُنيا‬ ‫ َو ْاج َع ْل ُه ٱل َوار َِث‬،‫َٔحي ْي َت َنا‬ َ ‫ وأَ ْب َصا ِرنَا َوقُ َّوتِ َنا َما ا‬،‫بِأَ ْس َم ِاع َنا‬ ‫ َو اَن ُْص ْرنَا َع َل ْي َم ْن‬،‫ َو ْاج َع ْل َثأْ َرنَا َع َل ْي َم ْن َظ َل َم َنا‬،‫ِم َّنا‬ ‫ و َلا ت َْج َعلِ ٱلْد َُنيا‬،‫ و َلا ت َْج َع ْل ُم ِص َيب َت َنا ِفي ِدي ِن َنا‬،‫َعا َدانَا‬ ‫ َو َلا ت َُسلِّ ْط َع َل ْي َنا َم ْن َلا‬،‫ َو َلا َم ْب َل َغ ِع ْل ِم َنا‬،‫أَ ْك َب َر َه ِّم َنا‬ ﴾‫َي ْر َح ُم َنا‬ O Allaah, bestow upon us of Your fear that should serve as a barrier between us and our sins, and bestow upon us Your obedience that will help us to reach Your jannah, and grant increase in faith so that we are able to face the misfortunes of this world easily. O Allaah, bless us to receive benefit from our faculties of hearing and seeing and vigour as long as You give us life and make us the heirs of them; and afflict with our rancour those who oppress us, and help us against those who are our enemies, and do not entangle us in the difficulties of our deen; and do not make the world our preoccupation, or the ultimate limit of our knowledge, and do not appoint people over us who will not show mercy to us [9, 14]. H. / Recorded

Du'a - Believer's Weapon

28. Narrated by Anas ibn Maalik d : If something upset him, rasulullah r would say:

﴾‫يث‬ ُ ‫﴿اَللَّ ُه َّم َيا َح ُّي َيا َق ُّي ُم بِ َر ْح َم ِتكَ ن َْس َت ِغ‬ O Ever Living, O Sustainer, by Your mercy I seek help [9, 72]. H. 29. Abu Sa'eed Khudri d narrates that once a person mentioned to rasulullah r that he was concerned about his major debts. He r replied: Shall I not show you those words by saying which Allaah will remove your concern and pay your debts? The person asked: What is it, O Rasulullah? Rasulullah r told him to recite the following du'a morning and evening:

‫﴿اَللَّ ُه َّم اِنِِّ ٓي أَ ُعو ُذبِكَ ِم َن ٱلْ َه ِّم َو ٱلْ ُح ْز ِن َو اَ ُعو ُذبِكَ ِم َن‬ ‫ٱلْ َع ْج ِز َو ٱلْ َك ْسلِ َو اَ ُعو ُذبِكَ ِم َن ٱلْ ُج ْبنِ َو ٱلْ ُبخْ لِ َو‬ ﴾‫اَ ُعو ُذبِكَ ِم ْن َغ َل َب ِة ٱل َّد ْينِ َو ق َْه ِر ٱلْر َِج ِال‬ O Allaah I seek refuge in You from worry and grief, I seek refuge in You from hopelessness and laziness, I seek refuge in You from miserliness and cowardice and I seek refuge in You from overwhelming debt and from the force of men. The person stated that he recited this du'a and Allaah removed all his worries and debts [10]. 30. Rasulullah r used to say ruqyah over al-Hasan and al-Husayn C saying:

ِ ‫﴿أُ ِع ُذكُ َما بِ َك ِل َم‬ ،‫ات اَللَّ ِه ٱل َّتا َّم ِة ِم ْن كُ ِّل شَ ْي َط ٍان َو َها َّم ٍة‬ ﴾‫َو ِم ْن كُ ِّل َع ْينٍ َلا َّم ٍة‬ I seek protection for the two of you with the consummate words of Allaah from every evil and venomous reptile and from every evil eye. And he used to say: Verily your father would use them as a ruqyah for Isma'il and Ishaq [6].

in Kanzul Umal and Jamul Jawami.

765

1 2 3 4 5 6 7 8 9 10 11

DEVOTE TO ALLAAH

31. Reported by Talq bin Habib / : A man came to Abu Darda and said, 'O Abu Darda, your house has burned.' He said: 'No, it cannot be burned. Allaah will never allow this because of the words that I heard from rasulullah r. Whoever says these words in the beginning of a day, rasulullah r told us, will not be afflicted by a misfortune until the end of the day, and whoever says these words in the evening will not be afflicted until morning. These words are:

‫﴿اَللَّ ُه َّم َان َْت َر ِّبي َلا إِل ٰ َه اِ َّلا َان َْت َع َل ْيكَ َت َوكَّ ْل ُت َو اَن َْت‬ ‫ش ٱلْ َكرِي ِم َما شَ آءَ ﷲُ كَا َن َو َما لَ ْم َيشَ اءْ لَ ْم‬ ِ ‫َر ُّب ٱلْ َع ْر‬ ‫ٱلْ َع ِل ِّي ٱلْ َع ِظي ِم * اَ ْع َل ُم اَ َّن ﷲَ َع َلى كُ ِّل شَ ْيءٍ َق ِدي ٌر َّو اَ َّن‬ ‫َي ُك ْن َو َلا َح ْو َل َو َلا قُ َّو َة اِ َّلا ﷲَ َق ْد ا ََحا َطا بِ ُك ِّل‬ ‫شَ ْيءٍ ِع ْلماً * اَ َّلا ُه َّم اِن ِّٓي اَ ُعو ُذبِكَ ِم ْن شَ ِّر نَ ْف ِسي َو ِم ْن‬ ٍ ‫شَ ِّر كُ ِّل َدآ َّب ٍة اَن َْت اَٰ ِخ ٌذ بِ َنا ِص َي ِت َها اِ َّن َر ِّبي َع َلى ِص َر‬ ‫اط‬ ﴾‫ُّم ْس َت ِقي ٍم‬ 32. Rasulullah r said: If one of you were to say, when he lies with his wife:

‫ َو َج ِّن ِب ٱلشَّ ْي َطا َن َما‬،َ‫ اَللَّ ُه َّم َج ِّن ْب َنا ٱلشَّ ْي َطان‬،ِ‫﴿بِ ْس ِم ﷲ‬ ﴾‫َر َز ْق َت َنا‬ O Allaah, ward off from us devil, and ward off the devil from what You bless us with. And if it is decreed that they have a child, then the devil will never harm him [6, 8]. 33. Rasulullah r used to say ruqyah over some of his relatives by passing his right hand (over the sick) saying:

‫ وا َْٔش ِف أَن َْت‬،‫اس‬ َ ‫ أَ ْذ ِه ِب ٱلْ َب‬،ِ‫﴿اَللَّ ُه َّم َر َّب ٱل َّناس‬ ﴾ً‫ ِش َفأً َلا ُيغَا ِد ُر َسقَما‬،‫ َلا ِشفَاءَ إِ َّلا ِشفَا ُؤ َك‬،‫ٱلشَّ ا ِفي‬ O Allaah, Lord of people, take away the harm and heal, for You are the Healer, there is no healing other than Your healing, a healing that will not leave any illness [6, 8]. ϶ Often

. 766 .

34. Du'a at the time of need. Rasulullah r said: "Whosoever is in need of something, should make a perfect wudu', and perform two raka'as of salaat ϶ . After salaat he should recite the praise of Allaah I , send blessings on rasulullah r and then recite the following du'a:

‫ش‬ ِ ‫ ُس ْب َحا َن ﷲِ َر ِّب ٱلْ َع ْر‬،‫﴿لا ٓ إِل ٰ َه إِ َّلا ﷲُ ٱلْ َح ِلي ُم ٱلْ َكرِي ُم‬ ِ ‫وج َب‬ ِ ‫ ا َْٔسأَلُكَ ُم‬،‫ين‬ ‫ات‬ َ ‫ أَلْ َح ْم ُد ﷲِ َر ِّب ٱلْ َعالَ ِم‬،‫ٱلْ َع ِظي ِم‬ ،‫ َوالْ َغ ِني َم َة ِم ْن كُ ِّل بِ ِّر‬، َ‫ َو َع َزائِ َم َم ْغ ِف َرتِك‬، َ‫َر ْح َم ِتك‬ ‫ َلا َت َد ْع لِي َذنْباً إِ َّلا َغ َف ْر َت ُه َو َلا‬،‫َوالْ َسلَا َم َة ِم ْن كُ ِّل إِ ْث ٍم‬ ‫اج ًة ِه َي لَكَ رِضاً إِ َّلا ق ََض ْي َت َها َيا‬ َ ‫ َو َلا َح‬،‫َه ّماً إِ َّلا َف َّر ْج َت ُه‬ ِ ِ ﴾‫ين‬ َ ‫أَ ْر َح َم ٱل َّراحم‬ There is no deity except Allaah, the Most Forbearing and Kind, unblemished and the Lord of the Great Throne, so praise be to Allaah, Rabb of the worlds. I seek all causes of the grant of Your mercy and forgiveness, a full share of virtuous deeds and complete safety from inequity. Let not a single sin of mine be left unforgiven, nor worry and pain from being relieved, nor need which is agreeable to You from being fulfilled, O You, Most Merciful and Compassionate. Then, make a fervent du'a for the fulfilment of the need. 35. Rasulullah r said: No one has sat in a gathering where there has been much clamourous anf idle talk, and before rising from that gathering of his, says:

،‫ ا َْٔش َه ُد أَ ْن َلا إِل ٰ َه إِ َّلا أَن َْت‬،‫﴿س ْب َحانَكَ اَللَّ ُه َّم َوبِ َح ْم ِد َك‬ ُ ﴾ َ‫ُوب إِلَ ْيك‬ ُ ‫ا َْٔس َت ْغ ِف ُر َك َوأَت‬ I glorify you, O Allaah, and I praise You, and I bear witness that there is no god but You and I seek repentance of You. without Allaah pardoning him in that gathering of his [9, 15, 14].

this salaat is called salaatul-Hajjah. The hadeeth found in at-Tirmidhi is known to be weak.

9.6

36. Protection from jahannam. Say seven times daily [10]:

﴾ِ‫﴿اَللَّ ُه َّم ا َِج ْرني ِم َن ٱل َّنار‬

O Allaah, save me from the fire. Rasulullah r said: Whoever asks Allaah for jannah three times, jannah will say, 'O Allaah, admit him to jannah.' Whoever seeks protection from the Fire three times, Hell will say, 'O Allah, protect him from the Fire' [9, 11, 75]. S. 37. Umm Salama g said, I heard rasulullah r say: There is no servant of Allaah who is afflicted with some misfortune and who says,

‫ اَللَّ ُه َّم ا َِٔج ْرنِي ِفي ُم ِص َيب ِتي‬،َ‫﴿إِنَّا لِلَّ ِه َوإِنَّا إِلَ ْي ِه َر ِاج ُعون‬ ،‫ إِ َلا ا ََٔج َر ُه للَّ ُه ِفي ُم ِص َيب ِت ِه‬،‫ف لِي خَ ْيراً ِمن َْها‬ ْ ‫َوأَخْ ِل‬ ﴾‫ف لَ ُه خَ ْيراً ِمن َْها‬ َ ‫َوأَخْ َل‬ Truly, to Allaah we belong and truly, to Him we shall return; O Allaah, reward me in this calamity and compensate me with something better than it. without Allaah rewarding him and replacing with something better. She said: When Abu Salama died I said as the rasulullah r had ordered me and Allaah gave me (someone) better than him - i.e rasulullah r [8]. 38. Rasulullah r said: If one sees an afflicted person and says:

‫ َوف ََّض َل ِني‬،‫﴿اَلْ َح ْم ُد ﷲِ ٱلَّ ِذي َعافَانِي ِم َّما ْب َتلَا َك بِ ِه‬ ﴾ً ‫َع َل ْي َك ِثي ٍر ِم َّم ْن خَ َل َق َت ْف ِضيلا‬ Praise and thanks be to Allaah Who has saved me from what he has afflicted you with, and has honoured me over many of His creatures. he will be saved from that affliction [9] φ .

Du'a - Believer's Weapon

39. Ali d told of a slave who had made a contract with his master to pay for his freedom, coming to him and saying, "I am unable to fulfil my contract, so give me help." Ali d taught him words he had learnt from rasulullah r which is so effective that even if he had a debt as large as a huge mountain Allaah would pay it for him:

‫ وأَ ْغ ِن ِني‬، َ‫﴿اَللَّ ُه َّم ٱلْ ْك ِف ِني بِ َحلَالِكَ َع ْن َح َرا ِمك‬ ﴾‫بِفَضْ ِلكَ َع َّم ْن ِس َوا َك‬ O Allaah, that which is lawful suffice me rather than that which is unlawful, and make me through Your favour, dispense with all but You ◦ . 40. Sayyidul Istighfar. It is reported that rasulullah r said that the most superior way of asking for forgiveness from Allaah is to say:

،‫ خَ َل ْق َت ِني َوأَنَا َع ْب ُد َك‬،‫﴿اَللَّ ُه َّم أَن َْت َر ِّبي َلا إِلَ َه إِ َّلا َٔان َْت‬ ‫ أَ ُعو ُذبِكَ ِم ْن‬،‫َوأَنَا َع َل ْي َع ْه ِد َك َو َو ْع ِد َك َما ا َْس َت َط ْع ُت‬ ‫ َوأَ ُبوءُ بِ َذنْ ِبي‬،‫ أَ ُبوءُ لَكَ بِ ِن ْع َم ِتكَ َع َل َّي‬،‫شَ ِّر َما َص َن ْع ُت‬ ﴾‫ُوب إِ َّلا أَن َْت‬ َ ‫فَا ْغ ِف ْرلِي َف ِٕانَّ ُه َلا َي ْغ ِف ُر ٱل ُّذن‬ O Allaah, You are my Lord, there is none worthy of worship save You. You created me and I am Your servant, I am trying to fulfil Your agreement and promise to the best of my ability. I take refuge with You from the evil I have wrought, I acknowledge Your favours to me and I confess my sin, so forgive me for none forgives sins save You. Rasulullah r further said: Whoever says this supplication with certainty when he awakes in the morning and dies during that day, he will enter jannah. Whoever says this supplication with certainty when he lies down to sleep in the evening and dies during that night, he will enter jannah [6, 10, 11, 9].

φ An-Nawawi ? states that the ulama said, "One should say the above mentioned supplication inaudibly so that the afflicted person should not hear it, lest he should be grieved by it. But if the affliction is the result of his sinful conduct then there is no harm in his listening if he is not heedful of evil [111]. ◦ Tirmidhi and Bayhaqi, in [Kitab] ad-Da'wah al-Kabir.

767

1 2 3 4 5 6 7 8 9 10 11

9.6.4

DEVOTE TO ALLAAH

Other Recommended Duʼas ■

﴾‫ َو ْاج َع ْل َنا ُهدَا ًة ُم ْه َت ِد َين‬،‫﴿اَللَّ ُه َّم َز ِّي َّنا بِزِي َن ِة ِٕٱلاي َم ِان‬

■ ‫ و َكر ْه إِلَي َنا‬،‫ و َزي ْن ُه ِفي قُلُوبِ َنا‬،َ‫ٱلايمان‬ ِّ َ َ ِٕ ‫﴿اَللَّ ُه َّم َح ِّب ْب إِلَ ْي َنا‬ ْ ِّ َ

﴾‫ َوالْ ْج َع ْل َنا ِم َن ٱل َّر ِاش ِد َين‬،َ‫صيان‬ َ ‫ٱلْ ُك ْف َر َوالْف ُُسوقَ َوالْ ِع‬

O Allaah, adorn us with the adornment of eeman, and make us of those who guide and are guided ∗ [13, 14]. ■

O Allaah! Let us love the eeman and make it nice to our hearts and let us hate disbelief, blasphemy and disobedience and make us among those guided by You.

‫ َو ْاج َع ْل َنا‬،‫ َو َي ِّس ِر ٱلْ ُه َد ْي إِلَ ْي َنا‬،‫﴿اَللَّ ُه َّم اَ ْه ِدنَا َوا ْه ِدبِ َنا‬ ﴾‫يح لِ ْلخَ ْي ِر َو َمغَالِي َق لِ ْلشَّ ِّر‬ َ ِ‫َمفَات‬ O Allaah, guide us guide [others] through us, make guidance easy for us, and make us source of good and the barrier to evil.

■ ‫ْصر م ْن ن ََصر ِدين محم ٍد َصلََّى ﷲُ َع َلي ِه و‬ َّ َ ُ َ َ َ ْ َ ْ ُ ‫﴿اَللَّ ُه َّم اَن‬

‫ َوٱخْ ُز ْل َم ْن خَ َز َل ِد َين‬،‫ اَللَّ ُه َّم ا َْج َع ْل َنا ِم ْن ُهم‬،‫َسلَّ َم‬ ﴾‫ اَللَّ ُه َّم َلا ت َْج َع ْل َنا ِم ْن ُهم‬،‫ُم َح َّم ٍد َصلََّى ﷲُ َع َل ْي ِه َو َسلَّ َم‬

■ ،‫ْت خَ ْير َم ْن َزكَّا َها‬ ُ َ ‫ َو َزك َِّها أَن‬،‫﴿اَللَّ ُه َّم ا ِٓت َأِف َُس َنا تَق َوا َها‬

O Allaah! Help those who help the deen of Muhammad r and count us among them. O Allaah! Disappoint those who try to disgrace the deen of Muhammad r and do not make us of those.

‫ اَللَّ ُه َّم إِنَّا نَ ُعو ُذبِكَ ِم ْن ِع ْل ٍم َلا‬،‫َٔان َْت َولِ ُّي َها َو َم ْو َلا َها‬ ‫ َو ُدعآءٍ َلا‬،‫س َلا َتشْ َب ُع‬ ٍ ‫ ونَ ْف‬،‫ َو َق ْل ٍب َلا َيخْ شَ ُع‬،‫َي ْن َف ُع‬ ﴾‫ُي ْس َم ُع‬

O Allaah! Give us piety and purify our souls. You are the Master and Lord of souls. O Allaah we seek Your guard from vain knowledge, lack of Your fearing and from having a unsatiffiable soul and an unanswered du'a. ■

■

O Allaah! Let us see the truth as truth, and bless us with following it. And show us the falsehood as falsehood, and bless us with staying away from it, with Your mercy, O Most Merciful!

‫ َوا َِٔج ْرنَا ِم ْن‬،‫﴿اَللَّ ُه َّم ا َْٔح ِس ْن َعا ِق َب َت َنا ِفي ٱ ْلا ُٔ ُمو ِر كُلِّ َها‬ ِ ‫ِخز ِي ٱلد َُّنيا َو َع َذ‬ ﴾‫اب ٱلا ٓ ِخ َر ِة‬ O Allaah! Make our last days better in all aspects and spare us from humiliation in this world and punishment in the aakhira.

■

■ ً ‫ َو َع َملا‬،ً‫﴿اَللَّ ُه َّم إِنَّا ن َْسأَلُكَ إِي َماناً كَا ِملا ً َو َي ِقيناً َصا ِدقا‬

‫…و َوفِّ ْق‬ َ ‫﴿اَللَّ ُه َّم َو َوفِّ ْق إِ َما َم َنا لِ َما ت ُِح ُّب َو َت ْر َضى‬ ‫ َو ٱل ِّت َبا ِع‬، َ‫ين لِ ْل َع َملِ بِ ِك َتابِك‬ َ ‫َج ِمي َع ُو َلا َة أُ ُمو ِر ٱلْ ُم ْس ِل ِم‬ ﴾‫ُس َّن ِة نَ ِب ِّيكَ ُم َح َّم ٍد َصلََّى ﷲُ َع َل ْي ِه َو َسلَّ َم‬ O Allaah! Enable our imaam to act by what You love and what pleases you …And enable all the guardians of the Muslims to act by Your Book, and follow the sunnah of Your prophet Muhammad r.

‫ َو َر َاح ًة ِع ْن َد‬،‫ َو َت ْو َب ًة َصا ِد َق ًة َق ْب َل ٱلْ َم ْو ِت‬،ً ‫ُم َت َق َّبلا‬ ﴾‫ َو َم ْغ ِف َر ًة َو َر ْح َم ًة َب ْع َد ٱلْ َم ْو ِت‬،‫ٱلْ َم ْو ِت‬

O Allaah! We ask You to have full eeman, true conviction, acceptable deeds, true repentance before death, rest and ease on death and forgiveness and mercy after death.

‫﴿اَللَّ ُه َّم أَ ِرنَا ٱلْ َح َّق ْح ّقاً َو ْر ُز ْق َنا ٱلْ ِت َبا َع َة َو أَ ِرنَا ٱلْ َب ِاط َل‬ ﴾‫ين‬ َ ‫ بِ َر ْح َم ِتكَ َيا أَ ْر َح َم ٱل َّر ِاح ِم‬،ُ‫َب ِاطلا ً َو ْر ُز ْق َنا إ ِْج ِت َنا َبة‬

. .

∗ Part

. 768 .

of a long prophetic hadeeth authenticated by Shaykh al-Albani ?.

Notes

Chapter Notes Degeneration of Tasawwuf

Following the first century of Islaam, tasawwuf evolved from the practices of many pious predecessors, often attributed to such personalities as al-Hasan al-Basri, Sufyan at-Tawri and Malik ibn Dinar ?. These ulama never called themselves sufis. Rather they called themselves Muslims, the name given to us by Allaah. They strove to follow the footsteps of prophet Muhammad r and his noble sahaaba f. In the subsequent centuries tasawwuf became a field of study on its own just as tafseer, hadeeth, fiqh, jarh al-tadir, Arabic language, tajweed etc. Their purpose was to convey the original teachings and preservation of the original meanings of deen. Their endeavours by necessity were firmly rooted in the shari'ah, even though such things did not exist in that form at the time of rasulullah r. Unlike most other branches of knowledge, tasawwuf is a practical subject requiring mentoring by a teacher, whose companionship was just as important as the theory underlying various practices. The historian Ibn Khaldun notes in his Muqaddima: This knowledge is a branch of the sciences of shari'ah that originated within the ummah. From the first, the way of such people had also been considered the path of truth and guidance by the early Muslim community and its notables, of the sahaaba, those who were taught by them, and those who came after them. As mentioned before, the focus of tasawwuf is to purify the souls of mean qualities which Allaah disapproves and enrich with all the qualities that Allaah loves to the extent that one can live his life in a state of ihsaan. Some of the qualities, sufis work on are [62]: Mandatory or Desirable - e.g. • Love of Allaah • Mercy • Love of each other • Presence of mind in the prayer • Love of the Prophet whereas others are Prohibited or Undesirable - e.g. • Fear of anyone besides Allaah • Despair • Arrogance • Envy • Showing off in acts of worship In the 6th and 7th centuries h, tasawwuf flourished throughout the Muslim world. Over time numerous branches or tariqas of tasawwuf filled the scene, usually named after the sufi teacher. Among the prominent ones Naqshbandiya founded in Bukhara, the Qadiriya founded in Baghdad, and the Cheshtiya located at Chesht-i-Sharif east of Herat founded by Mawdid al-Cheshti. Shaadhiliyyah, Rifaa'iyyah also became popular. The Tijaniyah Order, founded in Morocco by Ahmad at-Tijani in 1781c, extended the borders of Islaam toward Senegal and Nigeria, and their representatives founded large kingdoms in West Africa. Typically, a sufi shaykh will have a close-knit circle of muridin ∗ who are committed to years of companionship and a loose associateship of muhibbin (devotees) who do not commit as much. Usually a shaykh leaves this world with one or more chosen khalifas selected from the disciples. The disciples ∗ Murid

- Disciple, Mentee.

769

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are initiated with an a'hd (contract) or bay'ah â&#x2039;&#x201E; . Its a pact in which a murid/saalik submits to Allaah, through the Prophet, through the spiritual path shown by the shaykh. By the virtue of bay'ah, the shaykh can control the disciple within the limits of shari'ah. The sufi centres, also known as khanka, usually have a living quarter for the shaykh trained with knowledge of Qur'an, Sunnah, fiqh and tasawwuf. There will also be a masjid and a residential quarter for disciples. Typically Muslims would gravitate around someone who became known for their knowledge, piety and willing to serve the cause of Allaah. Their reputation would permeate as the wali of Allaah. In the early days, the teachers who focused on tasawwuf were of formidable spiritual achievements. They were among the most noble, the people of abstinence and influence. A list of distinguished sufis would include some of the greatest imaams and ulama in the history of Islaam. Sufis include in this list Qadi Iyad, Shaqiq al-Balkhi, Ibn Hajar Asqalani, Ibn Jawzi, Ibrahim bin Adham and al-'Izz ibn 'Abd al-Salam al-Sulami (d 660h). Hujjat al-Islam, Abu Hamid al Ghazzali is probably the greatest of latter day sufis. Allaah I bestowed on many sufis extraordinary abilities and experience and closeness which became a means of giving da'wah. For people in different parts of the world these were proof of Islaam and so because of such spiritual ascetics Islaam spread in many countries. Through their selfless travellings, these well-schooled ascetics spread Islaam far and wide when the transport was primitive - "their life was da'wah and their sustenance was bread and water." What follows is an introduction to some of the experiences and sufi concepts which has firm basis in deen. These were well known among the first generation of Muslims. A knowledge of this will enable one to appreciate the truth of these extraordinary feats. Ilham: This may be translated as private inspiration and has already been discussed on page 39. Dream: Pious Muslims will often have dreams which come true. This can be more frequent towards the end of time. It is discussed in detail on page 42. Karama: It is miracles as performed by a wali by the will of Allaah. Some examples are: flying through air, walking on water, vanishing in front of people, telling people whereabouts of their stolen property, telling condition of an absentee. However, by ijma', such miracles are not proof of one being a wali of Allaah. No one should be deceived by the performer of such extraordinary feats as these can also be performed by â&#x2039;&#x201E; There are many types of bay'ah found in the Qur'an and sunnah. E.g. Bay'atul Aqabah, Bay'ah of Hudaybiyah. There are four broad categories of bay'ah found in the hadeeth. i.e. bay'ah of Islaam, of jihaad, of repentance and obeying the ameer. There are other known types. 'Ubaidah ibn Samit d states:

We made bay'ah to rasulullah r to listen to him and obey him in the state of joy or grief, not to dispute the one who becomes our ameer, to always tread the path of truth or speak the truth wherever we are and not to fear the reproach of anyone in the matter of Allaah's deen [6, 8]. Allaah I enjoined upon rasulullah r as well.

O Prophet! When believing women come to you to give you the bai'ah, that they will not associate anything in worship with Allaah, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood (i.e. by making illegal children belonging to their husbands), and that they will not disobey you in ma'ruf, then accept their bay'ah, and ask Allaah to forgive them. Verily, Allaah is Oft-Forgiving, Most Merciful. | 60:12 |

. 770 .

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the enemies of Allaah ⋏ , disbelievers, polytheists, hypocrites, and devils among others. Such a person must follow rasulullah r in commands and prohibitions. The various attributes of wali of Allaah should be judged in light of Qur'an and Sunnah [142]. Karama performed by the sahaaba f and the salaf are too many to enumerate. Some of them are: • When Usayd bin Hudair used to recite soorah al-Kahf, angels used to descend in the form of cloud of lit lamps [6]. • Angels used to give salam to Imran bin Husayn d ▷ . • Salman and Abu Darda f used to eat from the same plate and the plate or its content used to glorify Allaah [142]. • Light resembling end of a whip lit for Abbad bin Bishr and Usayd bin Hudair f after being with rasulullah r till they separated [6, 12]. • Angels raised the body of Amir bin Fuhairah d where he was martyred [6]. • Safinah d , the slave of rasulullah r informed a lion that he was the messenger of rasulullah r, and the lion showed them the way [16, 14]. • When Khalid bin al-Walid d faced an impenetrable fortress, the besieged said they were prepared to embrace Islaam if he drank poison. It had no effect on him [9, 15]. • The messenger of 'Umar d stopped lava. • 'Umar d caused earthquake to stop. • The water of Nile flowed by the letter of 'Umar d . • Sa'd ibn Abi Waqqas d and his his army crossed river Tigris on horseback. • Al-Hasan al-Basri ? could not be found by al-Hajjaj, even though his men entered his house six times while he was there. He supplicated to Allaah, the mighty and Magnificent, for that. When he supplicated against one khawarij who used to harm him, he died immediately ⋆ . • During the days of al-Hurra / , Sa'eed bin al-Musayyib ? used to hear adhaan coming from the grave of rasulullah r at the times of salaat while the mosque was empty ϶ . • A person from an-Nakh had his donkey died and his fellow travellers offered to share the load. Instead he performed wudu' the best way and supplicated to Allaah. The donkey came back to life and carried the belongings ∗ . • When al-Ahnaf bin Qais ? died, a hat fell in his grave. When the owner descended to retrieve it he found the grave expanded as far as the eye could see [451]. The purpose of karama could be to fulfil a need or to strengthen belief. It is quite possible that a person of greater allegiance and love for Allaah will not require such karama. This can explain why the successors to the sahaaba f saw more karama than the sahaaba f. Karama did not occur by the choice of the performer, it was something bestowed by Allaah as and when He wished. In the same vein, the performer could not stop such acts without the will of Allaah. Kashf: This is usually translated as unveiling. When hearts reach certain level of purity then the person is apprized with secrets of the unseen [388]. In the story of Yusuf u in the Qur'an, Ya'qub u, the father perceived the fragrance of Yusuf u from a great distance. This happened after long period when Allaah lifted the curtain. Kashf is beyond the control of the person who perceives it, including the prophets. In hadeeths, rasulullah r experienced it many times. E.g. he r saw punishment in the grave [6], Jibrael u ready with armaments and holding the reigns of horse in Badr [6], Jannat and Jahannam [6]. ⋏ Al-Aswad al-Ansi and Musaylamah, the Liar, both of whom claimed prophethood, used to have devils who would inform them of some of the unseen and other matters to help them. In other cases shaitaan makes them fly or help them against swords or spears thrown at them. However, when ayatul-kursi is recited or in the presence of real walis of Allaah these shaitaan departs leaving them helpless [142]. ▷ Related by Ahmad and Ibn Sa'd in his Tabaqat. ⋆ Reported by al-Lalikai in Karamat al-Awliya and Ibn Abi ad-Dunya in Majabu ad-Dua [142]. / Madina was sieged by people of al-Hurra, led by Yazid bin Mu'awiyah. ϶ Reported by al-Lalikai in Karamat al-Awliya and Ibn Sa'd in at-Tabaqat [142]. ∗ al-Bidayah wa an-Nihayah.

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Sahaaba f also experienced kashf. E.g. Anas ibn Nadr d could smell the fragrance of Jannah beyond Mount Uhud [6, 8]. Sa'd ibn abi-Waqqas d saw angel Jibrael and Mikail u fighting fiercely on either side of rasulullah r [6, 8]. Narrated by Ibn Abbas d that one sahaabi who inadvertently pitched a tent near a grave heard a man reciting soorah Mulk inside the grave [9]. It is reported in al-Bidayah wa an-Nihayah that Abu Usaid Malik ibn Rabi'ah d once told Sahl ibn Sa'd d : O nephew, by Allaah, had you and I been at Badr, and Allaah had restored my eyesight, I would have shown you the valley from where the angels came upon us. There is no doubt in this. It is a fact. However, as most things of this world, corruption crept into sufi discourses and its practices to the extent that it became difficult to know the truth from falsehood. Local culture and polytheism crept in extreme cases, from Hindus, Pagans and Greek philosophers. People invented new things, their direction changed from Allaah to various experiences. For example, the forgoing experiences can easily be extended to include such sufi terms which are at best subject to interpretation and at worst dubious and deviant or heretic: Fana': On a basic level it means "â&#x20AC;Śannihilation of one's desires and whims, instead following only what pleases Allaah [394]." The sufis take the inspiration for fana' from the ayat:

Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will remain forever. | 55:26-7 | In the state of annihilation the Mystic becomes fully absorbed to the point becoming unaware of himself or the objects around him. In such a state Bayazid Tayfur al-Bistami called out: "Praise to Me, for My greatest Glory [395]!" Weighed in the scale of shari'ah, except for remembrance of Allaah, fanaa' fails in all its stages of bewilderment, intoxication, annihilation and viewing Allaah. On the contrary, no mortal can see Allaah, as He is, in this life. Allaah says in the Qur'an:

No vision can grasp Him, but He grasps all vision. He is al-Latif (the Most Subtle and Courteous), the Well-Acquainted. | 6:103 | Dhawq: This can be translated as intuitive perception. Others translated this as "tasting." Often regarded as an essential dimension to a seeker's relationship to Allaah, "â&#x20AC;Śdhawq is related metaphorically to imbibing the intoxicating beverage of the divine presence. Some authors, such as Abu Hamid al-Ghazali ?, use the term to distinguish first-hand experience from mere intellectual or notional assent to a truth [400]." As Ibn Taymiyyah ? argued in Majmu'a al-rasa'il wal-masa'il, these inspirational experience are by nature ambiguous and needs to be qualified and informed by the criteria of the Qur'an and the Sunnah. It cannot lead to a certainty of the truth. Claim to Esoteric Knowledge: Sufis use the story of Musa and Khidr u to divide knowledge in terms of exoteric and esoteric. So while ulama know the exoteric shari'ah, the esoteric knowledge is in the realm of sufi elites, thus making the door wide open for misinterpreting the Qur'an and Sunnah. These are sufi innovations with no basis in Qur'an and Sunnah. Musa and alKhidr u had different shari'ah just as Muhammad had a different shari'ah to Musa or 'Eesa u . This is why al-Khdir u responded to Musa u by saying in the hadeeth narrated by Sa'eed bin Jubair d:

You will not be able to have patience with me. | 18:66 | O Musa! I have some of Allaah's knowledge which He has bestowed upon me but you do not know it; and you too, have some of Allaah's knowledge which He has bestowed upon you, but I do not know it [6].

. 772 .

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In general, many sufis have a tendency to rely on weak and fabricated hadeeth to further their appeal. In Al-Fataawa al-Kubra, Shaykh Ibn Taymiyyah ? refuted a number of off-quoted hadeeths by sufis which were fabricated or without any isnaad such as: • My heaven and my earth could not contain Me, but the heart of My believing slave contains Me ⋄ . • I was an unknown treasure and I wanted to be known, so I created mankind and taught them about Myself so that they would know Me. • Allaah created reason, and said to it, 'Come here,’ and it came. He said to it, 'Go there,’ and it went. He said, 'By My Glory and Majesty, I have not created anything more noble than you. I shall reward and punish because of you.’ • "Do favours for the poor, for tomorrow they will have authority, and what authority!” and, "Poverty is my pride and I boast of it." • I am the city of knowledge and 'Ali is its gate ⋏ . • Whoever visits me and my father Ibrahim in one year will enter Jannah. • I was a Prophet when Adam was between the water and the clay. I was a Prophet when Adam was neither water nor clay. • Whoever teaches his brother an ayat from the Book of Allaah becomes his master. Ever since Ibn Taymiyyah ? criticised the heretic concepts in al-Fusus, he became an enemy to the people of deviation. Yet, he and his student Ibn al-Qayyim al-Jawziyya ? did not criticise tasawwuf, rather they criticised the innovated beliefs and practices of tasawwuf. Ibn Taymiyyah ? considered himself a sufi of the Qadiri order, and volumes ten and eleven of his thirty-seven-volume, Majmu' al-fatwas, are devoted to tasawwuf. He included in his list such shaykhs and immams as Ahmad bin Hanbal, Abi Sulayman ad-Daarani, As-Sirr as-Saqati, al-Junayd al-Baghdadi, Hasan al-Basri, Fudayl ibn 'Iyad, Ibrahim ibn Adham, Ma'aruf al-Karkhi, Abdul Qadir Jilani (he refers to him as shaykhuna "our shaykh," just as he refers to Imaam Ahmad as imamuna, "our imaam"). In Majmu' al-fatawa, Ibn Taymiyyah ? traces the origin of tasawwuf to Basra among the generations after the taabi'is and the fact that Imaam Ahmad ?, Abu Sulayman al Darani ? and other imaams spoke about it. He grouped sufis in three kinds: 1.

Sufiyyat il-Haqa'iq - the True Sufis such as Abdul Qadir Jilani ▷ , al-Junaid bin Muhammad, Sahl bin 'Abdullah at-Tustori, Abu Yazid al-Bistami.

Sufiyyat il-Arzaaq - those who use Sufism for personal gain.

Sufiyyat il-Rasm - the Caricature Sufis such as Ibn al-Arabi ⋆ , al-Hallaj / , Ibn Sab'een, atTalmasani ϶ and Ibn al-Farid φ .

⋄ Israa’eeliyyaat.

⋏ This

hadeeth is reported by at-Tirmidhi and others but declared fabricated by muhadhiseen. attribute many false things to him which Ibn Taymiyyah refuted. ⋆ Muhiyddin ibn Arabi authored al-Futuhat and al-Fusus (usually translated as Bezels of Wisdom) (Andalusian d 1240ce). He gained adulation of sufis around the world who were too busy studying the matphysical doctrines of the sufis. R J Austin who translated Bezels of Wisdom wrote, "…often led Ibn Arabi, even while he was still young man in Seville, to spend long hours in the cemeteries communing with the spirits of the dead [391]!" He further wrote in the introduction to its chapter three: Certainly, from the standpoint of the exoteric theology, Ibn Arabi's approach to the Qur'anic material in this chapter is at best reckless, and at worst flagrantly heretical. ▷ Sufis

/ Masur al-Hallaj was executed in 922c for apostasy as he famously claimed "Ana-l Haq" or I am the Truth. He also claimed: He Whom I love is I; we are two souls co- inhabiting one body. If you see me you see Him and if you see Him you see me [393]. ϶ When al-Fusus was read to him and it was said to him, "The Qur'an contradicts this book." He replied, "The whole of the Qur'an, in its entirety is shirk and tawhid is only to be found in our words."

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Ibn Taymiyyah ? states in Risalat al-'ibadaat al-shar'iyya wal-farq baynaha wa bayn al-bid'iyya: The lawful is that by which one approaches near to Allaah. It is the way of Allaah. It is righteousness, obedience, good deeds, charity, and fairness. It is the way of those on the path (al-salikeen), and the method of those intending Allaah and worshipping Him; it is that which is travelled by everyone who desires Allaah and follows the way of self-denial (zuhd) and religious practice, and what is called poverty and Sufism and the like ◦ . Ibn al-Qayyim al-Jawziyya ? wrote his three-volume, Madarij al-salikin, a detailed commentary on 'Abdullah al-Ansari al-Harawi's tract on the spiritual stations of the Sufi path, Manazil al-sa'irin. Their criticisms were targeteed at specific groups of deviant sufis prevalent in their time. Ibn al-Jawzi's work Talbis Iblis ∗ was written against specific innovated practices of many groups, including: philosophers (mutakallimoon), theologians, traditionalists ('ulama al-hadeeth), jurists (fuqaha), preachers, philologists, poets and sufis. Sufi shaykhs themselves were critical of the state sufism had reached. It is reported that the tenth century sufi Qushayri said that the door to tasawwuf had already been closed and true guides and disciples had disappeared. Similarly, Abu'l-Hasan al-Bushanji observed that "Sufism was formerly a reality without a name; it is now a name without a reality [387]." A true believer "…is able to differentiate between the state of the walis of the Most Merciful and the walis of shaitaan in the same way that the money exchanger can tell the difference between a good dirham and a forged dirham, or an expert in horses can tell the difference between a good horse and a bad horse, or one who understands chivalry can differentiate bravery from cowardice [142]." Sufism emerged as a movement for well-meant increase in dhikr, ibadah and zuhd but little by little a snowball effect gathered landing it in kufr and bid'ah. Any serious study of sufism will reveal the roots of its beliefs and experiences, not just in its far-fetched representations of Qur'an and Sunnah but in neoplatonic and gnostic doctrines. Some of the seriously mistaken beliefs and practices are listed below ⋄ : • Wahdat al-wujood (unity of existence) akin to pantheist - this was first developed by Greeks. This is the supposed end result of fana' when they start saying such things as ana al haqq (I am the Truth), or subhani (Glory to Me!), and ma fi al-jubba illa Allaah (There is nothing in this cloak except Allaah). Ibn Taymiyyah ? considered this a crazed condition for which they will not be taken to task as insanes are excused for what they say or do. He said in Majmu'a al-fatawa al-kubra: This matter has in it both truth and falsehood. Yet when someone enters through his fervour a state of ecstatic love ('ishq) for Allaah, he will take leave of his mind, and when he enters that state of absent-mindedness, he will find himself as if he is accepting the concept of ittihad (union with Allaah). I do not consider this a sin, because that person is excused and no one may punish him as he is not aware of what he is doing. The pen does not condemn the crazed person except when he is restored to sanity (and commits the same act). However, when he is in that state and commits wrong, he will come under Allaah's address:

It was asked, "If all of existence is one and the same then why is ones wife lawful but his sister not?" He replied, "It is all lawful in our view, however those people who have been veiled [from the 'true reality'] say that it is unlawful so we say, 'it is unlawful for you [142].' " φ He wrote the polytheistic poem, Nadham as-Suluk, in which he used the feminine pronoun to refer to Allaah!! ◦ Ibn Taymiyyah ? - On "Futooh al-Ghayb" and Sufism by G Fouad Haddad, 20 March 1996. ∗ In fact he has written books on tasawwuf: Safwat as-Safa and Minhaj al-Qasidin wa Mufid as-Sadiqin. He has also written other biographical works such as "Fada'il Hasan al-Basri", "Manaqib Ibrahim bin Adham", "Manaqib Bishr al-Hafi, Manaqib Ma'ruf al-Karkhi, "Manaqib Rabi'a al-Adawiyya." ⋄ For a proper discussion of these the reader must consult advanced books on criticism of sufi deviations. "Sufism in the West" would be a good start [389].

. 774 .

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O Our Lord, do not take us to task if we forget or make mistakes. There is no blame on you if you unintentionally make a mistake.

| 2:286 |

• Visit graves to make tawaaf, sacrifice at the site or seek blessings from their occupants. • Seeking help or intersession of the dead ⋏ . • Belief that sufi shaykh knows the unseen or the so-called mysticism. • Belief in hulul or "divine incarnation." • Neglect shari'ah. Someone said to Junayd ?, "There is a group who claim they arrive to a state in which legal responsibility no longer applies to them." "They have arrived,'' he replied, "but to hell!" Other shaykhs went even further, even calling for their execution by the immams of Muslims or their representatives [61]. • Use of dancing, music, sorcery and shaitaan. • Believe that Allaah has given the power to run the affairs of the universe to abdaal, aqtaab and walis. • Taking one's beliefs and acts from sources such as dhawq, kashf, and ilhaam. • Believing that it is necessary for a person to become a 'murid' and have a 'shaykh' whom he must unconditionally obey or give bay'ah to etc. • Live in impure places, refuse dumps or graveyards, eats impure creatures, drinks urine etc and prefers music, songs and poetry over recitation of Qur'an. • Believing that all religions are acceptable to Allaah. They do not make distinction between a kaafir and a Muslim. At present in Europe and America there are many sufis who do not even profess to Islaam [217]!! • Certain people could attain a rank higher than the Prophets and their Companions ▷ . ⋏

Ibn Kathir ? mentions in his tafseer a famous story of someone going to the grave of rasulullah r. Related from Abu Mansur al-Sabbagh that: According to 'Utbi, once he was sitting beside the Prophet's grave when a bedouin came and he said, "Peace be on you, O Rasulullah. I have heard that Allaah says:

(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allaah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allaah the Granter of repentance, extremely Merciful. | 4:64 | I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose." Then he recited these verses: "O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness." Then the bedouin went away and I fell asleep. In my dream I saw rasulullah r. He said to me: O 'Utbi, the bedouin is right, go and give him the good news that Allaah has forgiven his sins. A similar story is also given in Tafseer al-Qurtubi. This needs to be interpreted as Allaah says in another place

And you cannot make those who are in graves to hear. | 35:22 | However, the state of rasulullah r in his grave is special and different from others. ▷ The author of Fusus that is Ibn Arabi claimed to take from the same source as the angel who revealed to rasulullah r.

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• Shaykh is intermediary between Allaah and Man. • Shaykh can be in any place at the same time. • Belief that there is such a thing as "qutbhood", a sufi state embodying perfection of knowledge, observation and mushahadah. It is important to realise that criticism of tasawwuf is not unique as far as a branch of Islamic knowledge. Similar problems occurred say in the case of tafseer where too many Isra’iliyyat tales ⋆ crept in its literature, fabricated hadeeth crept in hadeeth literature. Ulama warned us against these developments and worked laboriously to sift truth from falsehood. 692↼

Advice of Rasulullah to Abu Dharr

This hadeeth has been quoted from at-Targhib / , Abu Dharr d says that he inquired from rasulullah r about the number of books revealed by Almighty Allaah. Rasulullah r replied: One hundred booklets and four books. Fifty booklets were revealed to Sheeth u, thirty to Idrees u, ten to Ibrahim u and ten to Musa u before the Torah. In addition. four books, i.e., the Torah, the Bible, the Psalms and the Holy Qur'an have been revealed by Almighty Allaah. Abu Dharr d enquired about the contents of the booklets revealed to Ibrahim u. Rasulullah r replied that they consisted of proverbs, e.g., 0, you strong and proud king! I did not appoint you to hoard wealth, but to prevent the complaint of the oppressed from reaching me by redressing it beforehand, because I do not reject the complaint of the oppressed person, even though he may be a disbeliever. …whenever rasulullah r deputed any of his sahaaba as an ameer or governor, in addition to giving other advice, he used to emphasize: Beware of the invocation of the oppressed because between him and Allaah there is no veil or intermediary. …These booklets also mentioned that it is incumbent on a wise man, unless he is deprived of sanity, to divide his time in three parts: one for worship of his Lord; one for self-reckoning to consider what acts, good or bad, he did and one for his lawful earning of livelihood. It is also incumbent upon him to watch of his time and be thoughtful about improving his conditions and to guard his tongue against unnecessary and useless talk. Whoever keeps a check on his own speech, his tongue will indulge less in useless talk. Also, a wise man should not travel except for three purposes. viz., for making provision for the life of aakhira, or in search of livelihood, or for such recreation as is permissible. Abu Dharr d then enquired about the contents of the booklets revealed to Musa u. Rasulullah r said, They contained monitions only, such as 'I am astonished by one who finds pleasures in anything in spite of his faith in the certainty of death.' 'I am astonished by one who laughs in spite of his faith in certainty of death'. 'I am astonished by one who observes accidents, changes and revolutions of the world all the time, and ⋆ It's

fine to do so only if people can readily distinguish their origins. hadeeth is reported from Ibn Hibban by Mulla Ali Qari ? in detail and by as-Suyuti ? in brief. AtTargheeb Wat-Tarheeb by Hafidh al-Mundhiri ? (d 656h). / This

. 776 .

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still finds satisfaction in it.' 'I am astonished by one who believes in predestination, still suffers from grief and hardship.' 'I am astonished by one who believes that he will soon be required to render an account and still does no good deed.' Abu Dharr d goes on saying that he asked for more advice. Rasulullah r advised that he should cultivate fear of Allaah, because it is the root and basis of all spiritual actions. Abu Dharr d then begged for more advice. Rasulullah r said, Be consistent in recitation of Qur'an and remembrance of Allaah, because it is a noor in this world and a provision in Heaven. Abu Dharr d again sought further advice and was told. Abstain from too much of laughter, because it causes the heart to wither, and the face loses its lustre." Abu Dharr d sought further advice, whereupon rasulullah r said, Stick to jihaad because this is the rahbaaniyyat of my ummah Ďś . Abu Dharr d asked for more advice and rasulullah r said, Associate yourself with the poor and the needy, be friendly with them and sit in their company. When Abu Dharr d requested further advice, rasulullah r said, Look towards those who rank below you (so that you may get used to being thankful) and do not look at those who rank above you, lest you should despise the favours of Allaah upon you. When Abu Dharr d again asked for more advice, rasulullah r said, Let your own faults prevent you from criticizing others and do not try to find fault with others, because you commit those faults yourself. It is enough to prove you guilty that you should find in others such faults as you yourself possess, though you may not be aware of them, and that you should find in others such misdeeds as you yourself commit. After this, rasulullah r patted the chest of Abu Dharr d with his loving hand and said, 0, Abu Dharr! there is no wisdom better than prudence, nor any piety better than refraining from the unlawful, nor any nobility better than good character. 719â&#x2020;ź

Safety Through Good Deeds

Reported by Abdullah ibn 'Umar d: I heard rasulullah r say: Three men, amongst those who came before you set out until night came and they reached a cave, so they entered it. But a boulder rolled down from the mountain and blocked the entrance of the cave. So they said: Nothing can rescue you from this rock except that you supplicate to Allaah by mentioning righteous deeds you have done. So one of them said: 0 Allaah I had two elderly parents and I had not used to give precedence over them to my family and slaves in giving them milk to drink. But one day I was delayed in seeking after something and I did not return with the flock until they (my parents) had slept. So I milked the animals for them but found that they were both asleep. However I hated to give milk to my family Ďś Rahbaan - The people of previous ummah who severed all their worldly connections and turned towards Allaah - (singular raahib).

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and slaves before them, so I waited with the bowl in my band for them to awake. Then with the break of dawn they awoke and drank their milk. 0 Allaah if I did that seeking Your Face, then relieve us from this situation caused by the rock. So it moved slightly, but they were unable to escape. The next said: 0 Allaah my uncle bad a daughter and she was the most beloved of the people to me and I tried to persuade her to have sexual relations with me, but she refused me until she suffered from a year of famine. Then she came to me and I gave her a hundred and twenty dinars on the condition that she would comply with my desire for her, so she agreed. But when I was about to fulfil my desire she said: It is unlawful for you to break the seal except by lawful means. So I felt ashamed to commit the crime against her so I left her alone, and she was the most dear of all the people to me, and I (also) left the gold which I had given her. 0 Allaah if I did that seeking Your Face then release us from the situation we are in. So the rock opened further but they were still unable to escape. And the third said: 0 Allaah I employed some labourers and paid them their wages except a single man who did not take his wages and went away. I invested his wages and it grew into a great deal of property. Then after some time he came to me and said: 0 servant of Allaah, give me my wages. So I said to him: All the camels, cows, sheep and slaves that you see are your wages. So he said: 0 servant of Allaah, do not mock me. So I said: I am not mocking you. So he took all of that and led them away and did not leave any of it. 0 Allaah if I did that seeking Your Face, then release us from our situation. So the rock moved and they walked out of the cave [6, 8, 13]. 756â&#x2020;ź

. 778 .

10 e

■■■■■■■■■■■■■ CONTENTS 10.1 10.2 10.3 10.4 10.5 10.6

An Auspicious Time . . . . . . . . . . . . . . . . . . . . Clarity of Purpose . . . . . . . . . . . . . . . . . . . . . . Returning to Qur'an & Sunnah . . . . . . . . . Remain Steadfast & Persevere . . . . . . . . . . Means to Unity . . . . . . . . . . . . . . . . . . . . . . . . Safeguarding Deen . . . . . . . . . . . . . . . . . . . . . .

782 784 794 807 832 868

evival is one of the salient features of Islaam. Over time, for various reasons, corruption occurs in the deen of Allaah I and the people generally deviate from the straight path. They become laxed and loose purpose, the deen slowly leaves their lives and various bid'ah, heresy and superstition come to fill their religious lives or at worst case they believe but otherwise live a godless life. However, by the infinite mercy of Allaah I , the deen undergoes revival from time to time, thus preserving it for all to come till the end of time. The means, processes and principles to aid this revival as well as the diversions and obstacles are the subject matter of this chapter.

Towards Revival

[

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REVIVAL OF DEEN

A number of means can be identified from Qur'an and Sunnah for the revival to take place: ■ Preservation of Qur'an & Sunnah : Qur'an is a timeless message to mankind which speaks truth and dispels darkness in all ages. It explains the needs and wants of human being. With Qur'an Allaah guides many people, He purifies them of polytheism and heedlessness. It enlightens their heart so that the world becomes small in their eyes, and they devote themselves in the service of Allaah. It raised the desert dwellers who could barely fill their stomachs and cover their backs to new heights in material and spiritual achievement. They trampled the crowns of Caesar and Khusroes and guided the entire world.

Nay, We fling the truth (this Qur'an) against the falsehood, so it destroys it, and behold, it is vanished. | 21:18 | Qur'an is protected and falsehood cannot come near it. Sunnah, which explains the matter in Qur'an, is also preserved. Allaah says in this regard:

Verily, We, it is We Who have sent down the dhikr and surely We will guard it. | 15:9 | Maulana Abul Hasan Nadwi ? explains that [364]: All the commentators of the Qur'an unanimously state that the word "dhikr" in this verse refers to the Qur'an. …In this promise to safeguard the Qur'an, how many other promises are included? Ponder over this! And what a great glad tiding there is in this for us.…When Allaah I says, , do you think that it means this Book will be a mere adornment for some libraries? Even a child will not think this. …or that it will merely remain protected in the hearts of people? …that they will recite it in the taraweeh salaat? No! The words have numerous announcements within them. In this is an announcement that: • We will safeguard this Book • We will keep the meanings that it contains alive • We will keep the system of practising on it alive • We will protect those who protect this Book • We will also honour those who memorize this Book • We will also maintain the system of those who acquire 'ilm of this Book • We will also protect the language in which this Book is revealed • We will also maintain those sciences and branches of 'ilm that are necessary to learn this language • We will also protect those places and countries to which this language belongs as well. . 780 .

The shaykh further stated that the Muslims of different countries are also protected in this way - ie the protection of Allaah is with us. Allaah I did not sent the Qur'an on its own. Rather he sent prophet Muhammad r to explain it to us:

And We revealed to you the dhikr, that you may explain clearly to men what is sent down to them and that they may give thought. | 16:44 | ■ Replacement of those who fail to uphold Truth : Allaah I enlightens any nation that bears the message of Qur'an. However, if a nation fails to uphold Islaam, He replaces it with another nation as standard bearer. Allaah says:

And if you turn away, He will exchange you for some other people, and they will not be your likes. | 47:38 |

O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allaah you cling heavily to the earth? Are you pleased with the life of this world rather than the aakhira? But little is the enjoyment of the life of this world as compared with the aakhira. If you march not forth, He will punish you with a painful torment and will replace you by another people, and you cannot harm Him at all, and Allaah is Able to do all things. | 9:38-9 | ■ Renewal by the Mujaddids : Rasulullah r said: Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them [10]. This 'ilm will be carried from every generation of ulama by its honest and fair-minded ulama. They will reject from it the alteration of the extremists, the appropriation of the corruptors, and the interpretation of the ignorant ones [16]. There are many ulama who have been recognised for their efforts and were given the title of mujaddid a ⇀894 . There is no unanimous agreement on who is in this list or whether there is more than one alim in each century. Despite the disagreement, what is for sure, is that they all strengthened the deen of Allaah in different fields such as rulership, 'ilm, purification and propagation. Appendix A has a short biography and an account of the efforts of Shaykh-ul-Islaam ibn Taymiyyah ?, Imaam Muhammad ibn Abdul Wahhab ? and Maulana Ilyas Khandlawi ?. These were chosen for their enduring messages which is still active to this day and appears to have a global appeal. .

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■ Existence of a Triumphant & Manifest Group : By the grace of Allaah, in this ummah there will always be a triumphant group which will be upon manifest truth. Rasulullah r said: There will never cease to exist a people from my ummah manifest upon the people until the Command of Allaah comes, and they are manifest ∗ . A group of people from my ummah will always remain triumphant on the right path and continue to be triumphant (against their opponents). He who deserts them shall not be able to do them any harm. They will remain in this position until Allaah's. Command is executed ⋄ … [8, 12, 9, 11].

10.1

An Auspicious Time The political clout of the ummah as a whole is at its lowest ebb and enemies of Islaam are at its strongest, frequently inviting each others to wage wars in Muslim enclaves one after another. This understanding strengthens our eeman because we have been told of these signposts by rasulullah r himself. Narrated by 'Abdullah ibn 'Umar d [11]: Rasulullah r came to us and said, O Muhajirs, you may be afflicted by five things – May Allaah forbid that you should live to see them. • If fornication should become widespread, you should realise that this has never happened without new diseases befalling the people which their forebears never suffered. • If people should begin to cheat in weighing out goods, you should realise that this has never happened without drought and famine befalling the people, and their rulers oppressing them. • If people should withhold zakaat, you should realise that this has never happened without the rain being stopped from falling – and were it not for the animals' sake, it would never rain again. • If people should break their covenant with Allaah and His Messenger r, you should realise that this has never happened without Allaah sending an enemy against them to take some of their possessions by force. • If the leaders do not govern according to the Book of Allaah, you should realise that this has never happened without Allaah making them into groups and making them fight one another. Ibn 'Abbas d have said: Stealing from the spoils does not appear in a people but that terror is cast into their hearts. Fornication does not spread in a people but that there is much death among them. A people do not lessen the measure and weight but that provision is cut off from them. A people do not judge without right but that ∗ Bukhari, ⋄ i.e.

. 782 .

Muslim, Tirmidhi, Dawood, Ahmad and Darimi. Qayamah is established

10.2

An Auspicious Time

blood spreads among them. A people do not betray the pledge but that Allaah gives their enemies power over them [17]. Revival of deen is nothing but a reformation of human actions - of the heart and limbs. When individuals rectified their actions then Allaah will unite their hearts, they will arrive at a single motivation, goal and means to achieve them. Not only they will have tawfiq but they will have the help of Allaah with them. As far as the common people are concerned, revival is marked by renewed effort to purify and develop themselves as well as work together to realise the deen in wider context. This occurs under the guidance and leadership of trustworthy ulama. The end goal is to reap benefit for individuals, the ummah and the whole mankind. It is the sunnah of Allaah that He does not change the condition of people unless they change what is within themselves:

That is so because Allaah will never change a grace which He has bestowed on a people until they change what is in their ownselves. And verily, Allaah is All-Hearer, All-Knower. | 8:53 | To put it simply (to be more specific [382]), if they rectify their actions then Allaah will bring better conditions for them and if they change for worse then Allaah will deprive them of the blessings they enjoy:

Verily, Allaah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves â&#x2039;? . | 13:11 | It is a tremendous good fortune for anyone to become the catalyst for the revival. Rasulullah r said: Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward â&#x20AC;Ś [9]. The revival that is under-way now in the ummah around the world is a unique phenomenon different from all previous episodes. This is the view of many ulama of this day and age. An analysis of current situation indicate a time immediately prior to the era of Imaam Mahdi, who will govern upon the way of Khulafa-ar-Rashidin. This prophesy will be fulfilled at the hands of the best Muslims in centuries - truly an auspicious time. What follows then outlines some of the aspects of beneficial deeds to focus on. In it are principles and methods which the salaf have followed and insha-Allaah lots of virtues of a'maals to create the zeal and redirect our energy. â&#x2039;? That

is by committing sins and by being ungrateful and disobedient to Allaah.

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10.2

REVIVAL OF DEEN

Clarity of Purpose An enduring revival necessarily entails clarity of purpose in the activities of individuals and organisations. Muslims must be able to distinguish the difference between means and objectives. The purpose and benefit of every objects and means to attain them must be crystal clear to all. When the purpose is in front, then undergoing hardships become easy. A worker is always motivated when he is certain of the earning and subsequent benefit it will gain him. Similarly, we need to have full conviction in the promises of Allaah and His prophet. Deeds are of different levels, scope and order of importance - therefore prioritising is essential. One must be aware of "needs" as well as "wants" and circumstances when one may be sacrificed for the other in order to attain success. As for sahaaba f, on the whole, they were involved in fulfilling the needs of deen for the sake of Allaah. Ibn 'Umar d once said [32]: If I knew that Allaah had accepted even one good deed from me, death would be the most dear thing to me, because Allaah says:

Verily, Allaah accepts only from those who are muttaqins.

| 5:27 |

Everyone must understand their stake in this noble purpose, men, women & children; the layman, the educated as well as those on authority over us. Anyone who does not understand this may become an obstacle. Related by Asma' bint Yazeed ibn as-Sakan d that she went to rasulullah r and said: O Rasulullah, may my father and mother be sacrificed for you. I have come to you on behalf of the women. Verily Allaah has sent you to men and women. We have believed in you. We do not go out and we remain in your homes. We are your source of physical pleasure. We carry your children. A man goes out to pray jum'ah and jama'ah, and follows the janaazah. And if you go out for hajj, or 'umrah, or jihaad, we look after your wealth. We wash your clothing. We raise your children. Shall we not share in the reward? Rasulullah r turned to his sahaaba and said, Have you ever heard anything a woman has said better than what she has said? [In another narration, the sahaaba replied, "O Rasulullah, we never thought a woman would be guided to such a question."] Then he r said to her, Understand O woman, and inform the other women. Indeed a woman's perfection of her relationship with her husband, her seeking his pleasure, and doing that which he approves of is equivalent to all of that. Asma' g left exclaiming ﴾‫[ ﴿ َلا إِل ٰ َه إِ َّلا ﷲ‬451]. . 784 .

10.2

10.2.1

Clarity of Purpose

Prioritising A Muslim must differentiate between goals in life and then prioritise. One needs to understand that some goals have eternal consequences and there are others which are time limited. Prioritising will help one to keep loftiest goals in front and ensure appropriate preparation is made to fulfil various goals. At other times it will be easier to forego limited goals and courageous decision must be made. Informed decisions help one to remain steadfast in testing times. The following story, which has appeared in various forms, clearly illustrates the need to prioritise: An instructor decided one day to demonstrate to his trainees the importance of prioritizing their goals in life. He placed a wide-mouth gallon jar on the table in front of him. Next to the jar was a platter full of fist-sized rocks. He carefully filled the jar with the big rocks, until he could fit no more. He asked the group, "Is the jar full?" Everyone responded, "Yes." He then pulled out a bucket of gravel from under the table and proceeded to pour the gravel into the jar. The gravel fit into the spaces between the rocks. He again queried, "Is the jar full?" "Probably not," the trainees replied. He reached for another bowl, this one filled with sand. He dumped the sand into the jar. The sand filled the spaces not taken by the rocks and the gravel. Once more, he grinned and asked, "Is the jar full?" "No," the trainees roared. He said, "Good!" and reached for a pitcher of water and poured water into the jar until it was filled to the top. Finally, the instructor repeated the same trial using the same materials, but pouring water first, then sand and gravel. When it was time to put rocks he could not get any in the jar. He then asked, "Well, what is the point?" One trainee replied, "Well, there are always gaps in your schedule, and if you really work at at it, you can always fit more in." "No!" He said, "That is not the point: if you had not put these big rocks in first, would you ever have managed at all? The jar here is your life and if you don't start with big issues, the small ones will fill it!"

10.2.2

Loftiest Goal The mark of ultimate success of man is the good pleasure of Allaah, our Creator and Sustainer. His pleasure is above all else, above all objectives, above all felicity. Allaah I said in the Qur'an:

But the greatest bliss is the Good Pleasure of Allaah. That is the supreme success. | 9:72 | When everything on Earth will perish Allaah will still be there:

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Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will remain forever. | 55:26-7 | Hence the need to break from anything that stands in the way of the glorious call, to run from the torment of Allaah to the mercy of Allaah:

So, flee to Allaah.

| 51:50 |

And who can be better in deen than one who submits his face (himself) to Allaah, does good, and follows the religion of Ibrahim, the upright? And Allaah did take Ibrahim as an intimate friend! | 4:125 | Rasulullah r said: Allaah, the Lord of Honour and Glory, will call the inmates of Jannah, 'O Residents of Jannah!' They will respond, 'Here we are, our Lord, and all good is in Your Hands.' He will ask them: 'Are you now pleased?' They will answer: 'Why should we not be pleased, our Lord? When You have bestowed upon us such bounties which You have not bestowed on any of Your other creation.' He will then say to them: 'Shall I not bestow upon you something even better than that?' The inhabitants of Jannah will inquire: 'What could be better than that?' Allaah will say, 'I bestow upon you My Pleasure and shall never thereafter be displeased with you [6, 8].' This is what our prophet Muhammad r used to pray for: O Allaah, I ask You for Your Pleasure and Jannah. Allaah makes this journey easy for those who come in repentance, submitting to His obedience and strives in his path:

Allaah chooses for Himself whom He wills, and guides to Himself who turns to Him in repentance and in obedience. | 42:13 |

As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths. And verily, Allaah is with the muhsins. | 29:69 | Sahaaba d has shown us how to seek the pleasure of Allaah. He I praised them many times in the Qur'an. The following ayah was revealed regarding Suhaib d:

. 786 .

10.2

Clarity of Purpose

And of mankind is he who would sell himself, seeking the Pleasure of Allaah. And Allaah is full of kindness to (His) slaves. | 2:207 | Such are the people who gave up this world for the eternal one, sold themselves for the pleasure of Allaah. Once a worker of khalifa 'Umar ibn 'Abdul 'Aziz ?, complained to him of his condition. The khalifa wrote back to the man [368]: My brother Remember the people in the Fire are there for eternity and those in the Jannah are there for eternity. Make sure that you do not let someone divert you from Allaah to the everlasting Fire, for that is the end of the line. That cuts off all hope. When the man read the letter, he travelled long and hard to different places until he found 'Umar ibn 'Abdul Aziz ?. When the labourer found him, 'Umar ibn 'Abdul 'Aziz ? asked him: What brought you so far? The labourer answered, Your letter touched my soul. I will neither work for you nor anyone else after you who might distract me from Allaah! Seeking the pleasure of Allaah will elevate us to the level of wali even in this life. Allaah, the Almighty, showers his mercy on these special people, protects them and helps them and eradicates darkness through them. This is the highest aspiration in this life. Throughout the ages, Allaah I had chosen such people from the masses, we should befriend them, emulate them and surpass anything that comes in the way in reaching this lofty goal. Once Mu'awiyah d wrote to Aa'isha g asking her to write him a letter giving him advice but not to make it lengthy. She wrote: Peace be upon you! To proceed: I heard rasulullah r say, If anyone seeks Allaah's good pleasure at the cost of men's displeasure, Allaah will keep from him the trouble caused by men; but if anyone seeks men's good pleasure at the cost of Allaah's displeasure, Allaah will leave him in men's hands [9].

10.2.3

Differentiating Between Means & Ends In the analysis of any human activity the differentiation between means and ends is essential. Lack of clarity will result in confusion and other misfortunes. The following story, written in-short, makes the difference between means and ends quite obvious - yet how many people get it wrong? An American businessman was at the pier of a small coastal Mexican village when a small boat with just one fisherman docked. The American complimented the Mexican on the quality of his fish. Then they had the following conversation: .

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The American: How long did it take to catch them? The fisherman: Only a little while. The American: Why didn't you stay out longer and catch more fish? The fisherman: I got enough to support my family's immediate needs. The American: But what do you do with the rest of your time? The fisherman: I sleep late, fish a little, play with my children, take siesta with my wife, Maria, stroll into the village each evening â&#x20AC;Ś, I have a full and busy life, senor. The American: I am a Harvard MBA and could help you. You should spend more time fishing and with the proceeds buy a bigger boat, with the proceeds from the bigger boat you could buy several boats, eventually you would have a fleet of fishing boats. Instead of selling your catch to a middleman you would sell directly to the processor, eventually opening your own cannery. You would control the product, processing and distribution. You would need to leave this small coastal fishing village and move to Mexico City, then LA and eventually NYC where you will run your expanding enterprise. The fisherman: But senor, how long will this all take? The American: 15-20 years. The fisherman: But what then, senor? The American: Then you would retire. Move to a small coastal fishing village where you would sleep late, fish a little, play with your kids, take siesta with your wife, stroll to the village in the evenings â&#x20AC;Ś [369]. Clearly in this story, the man who confused between means and ends will reach his destination many years later, a state the fisherman is already enjoying. Many Muslims in this day and age are also making mistakes as a result of not making a distinction between means and ends. Consequently, their efforts are astray and in some cases harming Islaam and Muslims rather than helping; instead of drawing the non-Muslims close to their Creator and sustainer, Allaah, they are turning them away. Whether in private or public life, one must not loose sight of the end and not fall in love with the means. Another important point is that ends does not justify means. Both means and ends must be sanctioned by the shari'ah.

10.2.4

Returning to Deen Turning back to deen is the only way to our salvation and honour. For decades and in some parts of the world for centuries the ummah has been subjugated by enemies of Islaam. Although in some cases the natural resources was the main reason for this, but by and large the real reason was Muslims themselves. The Muslims have not been implementing deen in their life, the worldly gains became their focus, they were content with this life and forgot the next. Rather their hearts have been corrupted to the extent that now many of their deeds resemble their enemies. Following alien ways has been a curse for this ummah. The result - not only Muslims are suffering - even non-Muslims and animals in the jungle are suffering because of it. In fact, rasulullah r foretold us that Muslims will follow the Jews and Christians: Verily, you will surely follow the pattern of those who were before you, span by span and cubit

. 788 .

10.2

Clarity of Purpose

by cubit, to the extent that if they entered a lizard's hole, you would follow them [6, 8, 12]. Verily, a portion of my nation shall surely legitimize alcohol, by [using for it] a name which they will call it [instead] ∗ . The truth of these statements of the noble prophet r is now evident, beyond any shadow of doubt. Abdullah bin 'Umar d narrates that: Rasulullah r said: Every condition that afflicted the Bani Israa'eel will certainly afflict my Ummah as well just as the two soles of a pair of shoes correspond with each other. (Their conditions will be so close that) Even if a person from the Bani Israa'eel committed open incest with his mother, there will be someone from my Ummah who will do the same. Whereas the Bani Israa'eel split into seventy-two groups, my ummah will split into seventy-three. All these are headed for Jahannam except one. The sahaaba asked: Which group will this be, O Rasulullaah! It was said: The one that follows my ways and the ways of my sahaaba [9]. How many have been beguiled by the deceptions of the kuffar who themselves are deceived? Allaah I says:

O you who believe! Take not as (your) bitaanah ⋄ those outside your religion since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the ayat if you understand. | 3:118 | The sons and daughters of the ummah have tried everything under the Sun from East to West, whether it was Socialism, Communism, Capitalism or anything else one could care to name, in order to come out of this humiliation. The penetration of these foreign ways started during the colonial period in a big way - replacement of the elites were the most immediate but norms and culture of the ordinary people followed suit. However, now the ummah is under far bigger threat. This is because kufr is being propagated freely and opened for mass consumption while there isn't anybody to check the evil unleashed by desires, hedonistic people and various socio-economic pressure groups. People are desensitised, and unless one takes time to discover the roots of the foreign accretions they will not be prepared to resist effectively. Thus, the condition is aggravated and likely to slide deeper in inequity and disgrace. And remedy! It has been prescribed by rasulullah r long before this state came into existence. He r warned: When you deal in 'eenah (usury-based) transactions, hold onto the tails of cows, become satisfied with agriculture, and leave off jihaad, then Allaah will cover you with humiliation, ∗ Ahmad,

Ibn Majah, al-Mukhtarah. consultants, protectors, helpers, friends, etc.

⋄ Advisors,

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REVIVAL OF DEEN

and he will not withdraw it until you return to your original deen â&#x2039;? . So the beginning of the solution is to return to deen and if we do so, then and only then the problems of the ummah will depart. To put it another way, what is required is a complete "U" turn, that is to return to correct aqeedah, and undertake a programme of tasfiyah and tarbiya upon the manhaj of the salaf. Allaah promises to change our condition in the following ayat:

Verily, Allaah will not change the condition of a people as long as they do not change their state themselves. | 13:11 | Therefore the burden of revival must be carried by all Muslims, collectively and individually.

10.2.5

Sincerely for Allaah Ikhlas as a prerequisite to acceptance of any action is discussed in section focus is on how to bring ikhlas in all that we do. Rasulullah r said:

2.4.1.

Here the

Indeed all actions are by intention. And for each individual is that which he intended. So he whose migration was for Allaah and His Messenger, then his migration was for Allaah and His Messenger, and he whose migration was to attain some worldly goal or to take a woman in marriage, then his migration was for that which he migrated [6, 8]. The first sentence implies 'causation', that every action is founded upon an intention and that must be pure. The second sentence implies 'consequence'. Two person might perform the same action from start to finish but the difference between the two action can be like between earth and sky. For example the sunnah and fardh salaat of fajr are exactly same, yet even if someone prays the two raka'a sunnah all his life, it would not be equal to a single two raka'a fardh salaat. The reality is that no matter how much devotional acts we do, it's all null and void unless we approach the deed with pure heart. In order to achieve sincerity all personal consideration must be put aside. Any expectation in return must only be from Allaah. It is only through sincerity that a person can avoid the snares of shaitaan:

[Iblis] said: "By Your might, then I will surely mislead them all, except Your true servants amongst them." | 38:82-3 | Rasulullah r gave glad tidings and also warned: Tell this ummah the good news of high rank, might, exaltation, deen and firm establishment in the land. Yet, if any of them, does the deed of aakhira for worldly benefits, they will have no portion in the aakhira [12, 15]. Sincerity cannot coexist in a heart which has the love of praise and commendation, or the yearning of that possessed by the people, just as fire and water or a lizard and fish cannot â&#x2039;? Sunan

. 790 .

Abu Dawud & Saheeh al-Jaami' & Ahmad & Abu Umayyah at-Tarsoose in "Musnad ibn 'Umar".

10.2

Clarity of Purpose

coexist. One must take care to avoid insincerity and riya' as all types of people are susceptible to it. Riya' is a minor form of shirk, which not only null and voids an action, but it also draws the punishment of Allaah. Rasulullah r has warned us against this destructive practice. Mahmood ibn Lubayd d reported: Rasulullah r said: Indeed I fear most for you is al-Shirk al-Asghar (minor Shirk). The sahaaba f asked: What is al-Shirk al-Asghar 0 Rasulullah? He replied: al-Riya'. Allaah the Exalted, the Majestic, will say to them on the Day of Resurrection when he is rewarding the people for their deeds: Go to those for whom you were performing your deeds in the dunya and see if you are able to find any reward with them â&#x2013;ˇ . S. When a deed in purely founded upon riya', eg to be noticed by people or for other worldly benefit, then it is like the action of munafiqs, deserving the anger and punishment of Allaah [106]:

And when they stand up for salaat, they stand with laziness and to be seen of men. | 4:142 | It is narrated by Abu Hurayra d that [8]: I heard rasulullah r saying, "The first to be judged on the Day of Resurrection will be a man who had died as a martyr. He will be brought forward. Allaah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: 'What did you do to express gratitude for it?' The man will reply: "I fought for Your Cause till I was martyred." Allaah will say: "You have lied. You fought so that people might call you courageous; and they have done so." Command will then be issued and he will be dragged on his face and thrown into jahannam. Next a man who had acquired and imparted 'ilm and read the Qur'an will be brought forward, Allaah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: "What did you do to express gratitude for it?" The man will reply: "I acquired 'ilm and taught it, and read the Qur'an for Your sake." Allaah will say to him: "You have lied. You acquired 'ilm so that people might call you learned, and you read the Qur'an so that they might call you a reciter, and they have done so." Command will then be issued , and he will be dragged on his face and thrown into jahannam. Next a man whom Allaah had made affluent and to whom Allaah had given plenty of wealth, will be brought forward, Allaah will remind him of the favours He had bestowed upon him and the man will acknowledge them. He will ask him: "What did you do to express gratitude for it?" The man will reply: "I did not neglect any of the ways You liked wealth to be spend liberally for Your sake." Allaah will say to him: "You have lied. You did it so that people might call you generous, and they have done so." Command will then be issued and he will be dragged on his face and thrown into jahannam. â&#x2013;ˇ Collected

by Ahmad; al-Tabaraanee; al-Bayhaqee in al-Zuhud.

791

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REVIVAL OF DEEN

An-Nawawi ? said [370]: His r statement regarding the fighter, the ulama, and the generous donator, and their punishment for their actions being for other than Allaah's Face, and their entering the Fire – these are all proofs for the emphasized prohibition of showing off and the severe punishment for doing so, as well as for the obligation of having a pure intention in one's actions, as Allaah said:

And they were not commanded except to worship Allaah, making the deen sincerely for Him … | 98:5 | And it also shows that the general texts regarding the virtues of jihaad are referring to the one who seeks only the Pleasure of Allaah, just as with the texts praising the ulama and generous donators – all of these are interpreted to be only in regards to the one who does these things for Allaah, the Exalted. When a deed is performed for the sake of Allaah and intermingled with riya', the deed is rendered invalid due to presence of associating partners with Allaah at the foundation of the deed. Rasulullah r said in a hadeeth Qudsi: Allaah said: I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me [8, 11]. This is explained by a group from amongst the salaf who included 'Ubaydah ibn as-Saamit, Abu d-Darda, al-Hasan, Sa'eed ibn al-Musayyib f. However, "…an individual's intention for jihaad intermingled with a matter disassociated to riya', e.g. to take a payment for a service [provided], or to obtain a portion of war booty, or to partake in business, the requisite amount shall be deducted from his reward for his participation in jihaad. In this instance, his association shall not result in the absolute nullification of his deed [200]." Rasulullah r stated: There is no military expedition that goes out in the cause of Allaah and acquires some spoils of war, but they have been given two-thirds of their reward in this world instead of in the aakhira, and there remains one-third (in their credit). And if they do not acquire any spoils of war, then all of their reward (will come in the aakhira) [8]. Imaam Ahmad ? stated: The trader, the mercenary and the donkey driver, receive a reward commensurate to the degree they purified their intentions in the performance of jihaad. It is not however possible that they shall receive a reward comparable to the one who fought jihaad with his self, his wealth, and avoided the intermingling of any other matter [200]. If an individual does not set out for jihaad except by payment, there is no objection that he takes it, for it is comparable to him departing for his deen [200]. . 792 .

10.3

Clarity of Purpose

A similar matter is narrated from 'Abdullah ibn 'Umar d, who said: If anyone of you collected [money] during the military expedition, it is as if Allaah has compensated him with sustenance, and there is no objection to that. In relation to the one who upon receiving payment participates in jihaad, but if he does not receive any payment he refuses to proceed: There shall be no reward in that instance [200]. Following are some of the statements from the salaf regarding intention: Abdullah ibn al-Mubaarak ? said: Perhaps a deed is small but is elevated by the intention [106]. Yahya bin abi Kathir ? said: Keep good intentions, for they are higher than undertaking deeds [200]. Zayd al-Yamy ? said: I would always like to observe good intention in every deed, even eating and drinking [200]. Sufyan ath-Thawry ? said: The most difficult thing I keep observing is my intention, as it is always apt to change [200]. As it is abundantly clear from above, seeking only the pleasure of Allaah is at the foundation of any deed and maintaining its purity is the most difficult aspect of performance of a deed. Hence, everyone should make a habit of checking their intentions as Imaam Ahmad ? said: Before you do anything, check your intention (niyyah) – ask yourself before performing an action: "Is it for the sake of Allaah [128]?" Ibn Rajab ? says according to the ulama' if the niyyah at the end of the action matches the beginning (i.e. doing the action for the sake of Allaah), then any changes in the middle of the action will be forgiven or does not matter, insha-Allaah [128]. For defects which are inevitable we should do istighfar afterwards. When this matter is understood and practised collectively - only then we can expect to reap the fruits of deeds performed as a jama'ah. At worst case, having ikhlas will save us from eternal disgrace. Once, during the days of Ibn az-Zubair, Umm Salamah g, the Mother of the Believers, was asked about the army which will be swallowed up by the earth ⋆ . She said: Rasulullah r said: "Someone will seek refuge in the House (Ka'bah) and an army will be sent after him, then when they are on a plain they will be swallowed up by the earth." I said: "0 Rasulullah, What about one who was forced (to join that army)?" He said: "He will be swallowed up with them, but on the Day of Resurrection he will be raised according to his intention." ⋆ Abu

Ja'far said: It is the plain of Madeenah.

793

1 2 3 4 5 6 7 8 9 10 11

10.3

REVIVAL OF DEEN

Returning to Qurʼan & Sunnah Returning to the sources of Islaam, i.e. Qur'an & Sunnah must be the basis upon which we return to the deen of Allaah, Almighty. As a first step towards revival, we must make a firm intention to go back to Qur'an and Sunnah to solve our problems and rectify our conditions. The ummah has been split in many groups - offering often contradictory analysis and solutions / . There are many underlying reasons for this differing, the sort of differing that is not allowed in shari'ah. The splitting normally emanate from the following reasons, the lower down the list the less dangerous it is: • difference in goal or 'aqeedah • which affects analysis of past and present condition • which affects identification of malady • which affects prognosis When we are in such a situation we ought to return to the primary sources of the deen and discard all secondary and tertiary understanding and derived principles which are in conflict. This what is enjoined upon us in this condition:

So if you differ in anything amongst yourselves, refer it to Allaah and His Messenger r, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination. | 4:59 | Narrated by 'Abdullah ibn Mas'ud d [12, 13]: H. Rasulullah r drew a line for us and said: "This is Allaah's Straight Path." Then he drew lines to its right and left and then said: "These are other paths. Upon every one of them there is a devil calling towards it." Then he recited:

Indeed this is My Straight Path, so follow it. And do not follow other paths, they will separate you from His Path. | 6:153 | Imaam Malik ? said: The sunnah of rasulullah r is like the Ark of Nooh u . Whoever embarks upon it reaches salvation and whoever refuses is drowned [138]. He further said: The last period of the Muslim ummah cannot be rectified and reformed except by adopting the ways and methods which were adopted by earlier Muslims. / They differed on the current state of affairs, and if they agreed on that then they differ on solutions, and if they agreed on that then they differ on priorities, and if they agreed on that then they differ in commitments.

. 794 .

10.3

Returning to Qur'an & Sunnah

Also going back to Sunnah does not only mean considering Sunnah as one of the sources of shari'ah, but actually it means obeying rasulullah r as this is something we are commanded to do many times in the Qur'an [50].

And We have also sent down to you (O Muhammad r) the dhikr, that you may explain clearly to men what is sent down to them, and that they may give thought. | 16:44 | Rasulullah r further said: Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward [9]. H. By the mercy of Allaah we can easily go back to Qur'an and Sunnah as they are preserved and their preservation is guaranteed. There are hundreds of tafseers written by the ulama' throughout the history of Islaam. These tafseers preserves the understanding of the Qur'an from rasulullah r, who was the walking and talking Qur'an, and the sahaaba f. These also capture the prevalent life of the people of Madeenah from the best generations who have been cultured in the spirit of Qur'an ϶ . Only when we look at us in the light of Qur'an and Sunnah and without emotion then we can realise the following: • Connect to the real goal of life, individually and as an ummah. • Find out which qualities of the ummah and ummati missing or corrupted. • Identify roots of the matter - making a distinction between symptoms and the disease. • Get an insight into the methodology of the salaf. • Develop a framework upon the methodology of the salaf to rectify our condition and draw help of Allaah. So what does returning to Qur'an and Sunnah involve? It means knowing first of all the people who had taken this arduous journey. It is not an easy path but definitely its is the blessed path.

10.3.1

Threading the Manhaj of the Salaf It is incumbent upon believers to follow the way of the salaf as they were the ardent followers of rasulullah r . Threading their path is the only way of salvation of the latter generation. Knowing the ways of the salaf: their struggle to live by and propagate deen, their attitude in times of trial and tribulation, through authentic stories and narrations is then becomes an important part and parcel of knowing the deen of Allaah. Through their examples we shall find the true meanings of obeying Allaah and His Messenger r. ϶ The

details of tafseer has already been discussed in section 5.2.7.

795

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REVIVAL OF DEEN

Allaah I declares in the Qur'an:

And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he has chosen, and burn him in Hell â&#x20AC;&#x201C; what an evil destination! | 4:115 |

So if they believe in the same as you believe in, then they are rightly guided, but if they turn away, then they are only in opposition. So Allaah will suffice you against them. And He is the All-Hearer, the All-Knower. | 2:137 | In light of this ayat, the correct understanding is what mirrors the beliefs and understandings of the sahaaba f. They were the most fortunate people as they learnt the deen directly from rasulullah r . Consequently, their understanding was the most pure, they were the most successful. Allaah is well-pleased with them as they are well-pleased with Him [375].

And the first forerunners to embrace Islaam of the Muhajirs and the Ansars and also those who followed them exactly - Allaah is pleased with them as they are pleased with Him. He has prepared for them gardens under which rivers flow, to dwell therein forever. That is the supreme success. | 9:100 | Rasulullah r said, I have been sent (as an Apostle) in the best of all the generations of Adam's offspring since their creation [6]. Imaam al-Awzaee ? said: Hold fast to the narrations of the salaf, even if people were to abandon you. Beware of the opinions of the people, no matter how much they beautify it with their speech [117]. Imaam Abu Haneefa ? said: Stick to the aathar and the way of the salaf and beware of newly invented matters, for all of it is innovation [117]. Sufyaan ath-Thawree ? said: You are in a time which the sahaaba f used to seek refuge from reaching, and they had the 'ilm that we do not have, and they had precedence which we do not. So how is it for us, when we reach that, having little 'ilm, little patience, . 796 .

10.3

Returning to Qur'an & Sunnah

few helpers upon what is good, corruption of the people and pollution of this world? So take to the original state of affairs and cling to it φ . We must leave sentimentalism and set revival firmly on a 'ilm based foundation. Shaykh al Banna ◦ explained, We do not have the strength, we do not have the strength, especially the strength of eeman and it is the basis and the strength of Islaam and it is the foundation. We have left the strength of Islaam …One may be surprised and say: 'We are all Muslims! All of us are believers!!’ Allaah says: The honour belongs to Allaah and the Messengers and the Believers. And Allaah says: Never will Allaah allow a way for the disbelievers over the believers. This is a promise from Allaah. The reality is that the disbelievers are more established than the believers. Is not that so? It is enough to mention the sacred site (Masjid al-Aqsa) …This is humiliation. It will not be removed until we return to our deen. What is our deen? Islaam. What is Islaam? They do not know it. Islaam is what Allaah has given us from the Qur'an or clarified by rasulullah r with the understanding of the sahaaba, the most knowledgeable people and most concerned with fulfilling the commandments of Allaah and His Messenger r and they are the sahaaba f. So we must go back to this way and it is by the grace of Allaah preserved. We build the foundations from it [382].

10.3.2

Sahaabaʼs Fervour in Following Rasulullah Sahaaba f trodden the path shown by rasulullah r to their last breadth. Their manner of emulating the prophet is unprecedented. In easy times and in hard times they exerted themselves single-mindedly. Countless incidence has been recorded in Muslim history which illustrate the ardent fervour sahaaba f had for following the way of rasulullah r. Narrated by Abi Salma d: 'Umar d once wore a new shirt and he called his son 'Abdullah and said to him, "Son take this blade and trim these long sleeves for me. Place your fore fingers across the edge of my knuckles and trim the balance." Ibn 'Umar d cut the two sleeves with the blade but the cut looked somewhat sloppy and the fabric began unravelling. Ibn 'Umar d then said "Father let me adjust the trim with a pair of scissors instead, and then I will hem them for you." 'Umar d insisted "It is all right son, leave them like that. I saw rasulullah r wear it this way [384]." φ Reported by Waki' in az-Zuhd and through him Ahmad in az-Zuhd, ad-Darimi in the introduction of his Sunan and others. ◦ Muhammad ibn Abdul Wahhab Marzooq al-Bannah ? is originally from Egypt but moved to Makkah.

797

1 2 3 4 5 6 7 8 9 10 11

REVIVAL OF DEEN

While eating in the court of the Persian King, a morsel of food fell on the floor from the hand of Hudhayfa ibn Yaman d. He picked it up to eat it. Somebody next to him cautioned him that such an act was against the culture of the Persians. He should therefore follow their way and refrain from picking up the morsel. His spontaneous response was: "Should I leave the sunnah of my beloved rasulullah r for these fools?" Narrated by Urwa bin az-Zubair ?

[6]

Hakim bin Hizam said, "I asked rasulullah r for something, and he gave me, and I asked him again and he gave me and said, O Hakim! This wealth is green and sweet, and whoever takes it without greed then he is blessed in it, and whoever takes it with greediness, he is not blessed in it and he is like one who eats and never gets satisfied. The upper hand is better than the lower hand. Hakim added, "I said, O Rasulullah! By Him Who has sent you with the truth I will never demand anything from anybody after you till I die." Afterwards Abu Bakr used to call Hakim to give him something but he refused to accept anything from him. Then 'Umar called him to give him (something) but he refused. Then 'Umar said, "O Muslims! I offered to him his share which Allaah has ordained for him from this booty and he refuses to take it." Thus Hakim did not ask anybody for anything after the Prophet, till he died d. Once Abdullah ibn Rawaha d was walking toward the masjid when he heard rasulullah r urge those inside to sit down. He sat down immediately where he was - upon this rasulullah r supplicated for him, "May Allaah increase your submission." Rasulullah r granted Khuzaymah ibn Thabit d 's testimony equivalent of two witnesses after an incident involving him. 'Umarah bin Khuzaymah narrated the story as he was informed by his uncle: Rasulullah r was making a deal for a horse with a bedouin man. Rasulullah r asked the bedouin to follow him so that he could pay him the price of the horse. Rasulullah r went ahead of the bedouin. The bedouin met several men who tried to buy his horse, not knowing if rasulullah r was actually determined to buy it. Some people offered more money for the horse than rasulullah r had. The bedouin man said to rasulullah r, "If you want to buy this horse, then buy it or I will sell it to someone else." When he heard the bedouin man's words, rasulullah r stood up and said, "Have I not bought that horse from you?" The bedouin said, "By Allaah! I have not sold it to you." Rasulullah r said, "Rather, I did buy it from you." The people gathered around rasulullah r and the bedouin while they were disputing, and the bedouin said, "Bring forth a witness who testifies that I sold you the horse." Meanwhile, the Muslims who came said to the bedouin, "Woe to you! Rasulullah r only says the truth." When Khuzaymah bin Thabit came, having heard the dispute between rasulullah r and the bedouin who was saying, "Bring forth a witness who testifies that I sold you the horse," he said, "I bear witness that you sold him the horse." . 798 .

10.3

Returning to Qur'an & Sunnah

Rasulullah r said to Khuzaymah, "What is the basis of your testimony?" Khuzaymah said, "That I entrusted you, O Rasulullah!" Therefore, Rasulullah r made Khuzaymah's testimony equal to the testimony of two men [12, 10, 13]. Narrated Anas ibn Malik d: Rasulullah r came out, and on seeing a domed building, he said: What is it? His companions replied to him: It belongs to so and so, one of the ansaar. He r said nothing but kept the matter in mind. When its owner came and gave him a greeting among the people, he turned away from him. When he had done this several times, the man realised that he was the cause of the anger and the rebuff. So he complained about it to his companions, saying: I swear by Allaah that I cannot understand rasulullah r. They said: He went out and saw your domed building. So the man returned to it and demolished it, levelling it to the ground. One day rasulullah r came out and did not see it. He asked: What has happened to the domed building? They replied: Its owner complained to us about your rebuff, and when we informed him about it, he demolished it. He said: Every building is a misfortune for its owner, except that which is essential [10]. Sahl bin Hadhaliyyah Abshami d narrates that rasulullah r once said to him, "Khuraym Asadi is an excellent man if it were not for his long hair and his garment hanging below his ankles." When this statement reached Khuraym d, he immediately cut his hair up to the middle of his ears and raised his lower garment up to the middle of his calves ∗ . Juthaama bin Musaahiq bin Rabee bin Qais Kanani d was 'Umar d 's envoy to Heraclius (the emperor of Rome). He says, I once sat on a throne (when visiting Heraclius) not knowing what it was. When I discovered that is was made of gold, I immediately got off. Heraclius laughed and said to me, 'Why did you get off that throne that we have honoured you with?' I replied, 'Because I heard rasulullah r forbid (us) from using such things ⋄ . Mughiera bin Shu'ba d reports, I once proposed for the hand of a lady from the ansaar. When I mentioned this to rasulullah r, he asked, 'Did you see her?' When I informed him that I did not, he said, 'See her because it contributes towards love developing between the two of you.' I then went to her home and when I mentioned this to her parents, they just stared at each other. I then got up and left. The lady then sent for me and stood in the corner of her veiled room as she said, 'If rasulullah r had commanded you to see me, then you may look, otherwise you have no permission to do so.' I then looked at her and we were later married. I have never married a woman whom I loved as much as her and whom I respected as much as her, although I have married seventy women ⋏ . ∗ Ahmad, Bukhari in his Taareekh and Ibn Asaakir, as quoted in Kanzul Ummaal by 'Ala-uddeen 'Ali alMutttaqi. ⋄ Abu Nu'aym, as quoted in Kanzul Ummaal. ⋏ Sa'eed bin Mansoor and Ibn Najjaar, as quoted in Kanzul Ummaal.

799

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10.3.3

REVIVAL OF DEEN

Proliferation of ʼIlm The nature of 'ilm and its types was discussed in detail in section 1.3. The most important point that needs repeating here is that Allaah I is the source of all 'ilm. What follows from this is a tremendous realisation that the true 'ilm of deen Islaam is only passed on through His Messengers. And again since prophet Muhammad r was the seal of messengers, the 'ilm passed on from him takes a certain path in space and time. It has a single source, Allaah I - others are simply guiding to this path. This is the path of siratal mustaqim, that ulama are charged to elucidate without adding or subtracting anything. In fact, hiding this divine 'ilm is a crime. Moreover, Allaah I, out of His mercy has taken the responsibility of preserving the 'ilm of deen till the Hour. In other words, this 'ilm exists in all its form, be it written or in the life the people of the past and present. This makes the task of knowing the deen relatively easy for someone from this ummah. The diagram below illustrates the route traversed by 'ilm clearly - solid lines for direct transmission and dotted lines represent authenticated narrations: Muhammad r (Qur'an & Sunnah)

Sahaaba f

Allaah . I

Tabi'een

Tab-tabi'een

Jibrael u

Righteous Ulama

Islaam has been perfected during the lifetime of rasulullah r. Although it is still possible to receive wahy through dreams and ilham, these are not considered as proof in the shari'ah. Therefore, we must seek 'ilm rather than invent and be amazed with our own voices and opinions. Thus Ali bin abi Talib d said: If this deen was according to opinion, then the bottom of the khuff (leather socks) would have more right to be wiped than its top, and I have seen rasulullah r wipe over the top of his khuffs [10]. S. Sufiyan at-Thawri ? repeated thrice, This deen is based upon narrations, not opinion ▷ . This stance is so beautified in the following famous verses of a poem by Abu Zayd al-Faqeeh, Every speech after the Qur'an is heresy, Except for the hadeeth and except for understanding (fiqh) in deen. And 'ilm emanates from "It was narrated to us." (haddathanaa) And everything other than this is a whispering from the devils [76]. And there are other great ulama who have said similarly with regard to the nature of 'ilm. ▷ Quoted

. 800 .

by al-Khatib al-Baghdadi in Sharaf Asbaahul Hadeeth.

10.3

Returning to Qur'an & Sunnah

Imaam al-Awzaai ? said ⋆ : Patiently restrict yourself to the Sunnah and pause where the people paused, say what they said and avoid what they avoided. Take to the path of your Salafus-Saalih, for indeed, what was sufficient for them, is sufficient for you. Imaam ash-Shafi'i ? said: 'Ilm is whatever begins with 'It was narrated to us …’ And everything else is the whispering of shaitaan… [370]. Muhammad ibn Sirin ? said: This 'ilm is deen. So, look to who you take your 'ilm from[8]. Ibn al-Qayyim ? said: 'Ilm is what Allaah, His Messenger and the sahaaba said, as they are the most knowledgeable. And 'ilm is not foolish oppositions to the Messenger with the opinion of a person [370]. Ibn Abi Uways ? said: I heard Malik say, "This 'ilm is the deen, so look to the one from whom you take it. I have met seventy people who said, 'Rasulullah r said …' within those pillars (- and he pointed to the pillars inside the masjid of Madeenah -) and I did not take anything from them. Had one of them been entrusted with a treasury, he would have been trustworthy. But they were not the people of this business [184]." Imaam Malik ? said: 'Ilm is not by a lot of riwayat. 'Ilm is a light which Allaah places in them [184]. And thus Ibn 'Umar d lamented: When a sedition occurs, if people would only refer the business to the people of Madeenah, and if they agree on something, (- that is, they do it -) then the business would be put right. But when a dog barks, the people follow [184]. Acquiring 'ilm has many many virtues. Allaah elevates the status of the person who is knowledgeable:

And when you are told to rise up / , rise up. Allaah will exalt in degree those of you who believe, and those who were given 'ilm. | 58:11 | Rasulullah r said: The superiority of the ulama over the worshipper is like my superiority over the lowest of you in good deeds… Allaah, His angels, the dwellers of the heaven and the earth, and even the ant in its nest and the fish in the sea pray for the one who teaches people good [9]. S. ⋆ Related / For

by Imaam al-Ajurri in ash-Shari'ah and also al-Bayhaqi in Madhkal ilas-Sunan [374]. salaats, or jihaad, or for any other good deed.

801

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REVIVAL OF DEEN

â&#x20AC;ŚHe who treads the path in search of 'ilm, Allaah will make that path easy, leading to jannah for him and those persons who assemble in one of the houses of Allaah (masjids), recite the Book of Allaah and learn and teach the Qur'an (among themselves). There will descend upon them tranquillity, mercy will cover them, the angels will surround them and Allaah will mention them in the presence of those near Him. He who is slow-paced in doing good deeds, his (long) descent does not make him go ahead [8]. When a man dies, his acts come to an end, but three: recurring charity, 'ilm (by which people) benefit, and a pious son who prays for him [8]. There is no envy except in two: a person whom Allaah has given wealth and he spends it in the right way, and a person whom Allaah has given wisdom (i.e. religious 'ilm) and he gives his decisions accordingly and teaches it to the others [6]. It is important to make a distinction between 'ilm and understanding. 'Ilm is a means to understanding. Allaah I said:

Say: Are those equal, those who know and those who do not know? It is those who are endowed with understanding that remember. | 39:9 | Rasulullah r said: If Allaah wants to do good to a person, he makes him comprehend the deen; and of course 'ilm is attained by learning [6]. Learning essential 'ilm is compulsory Ďś so that people can fulfil the commands of Allaah upon them at different time, place and condition; and refrain from sins. This is why Allaah commanded:

So ask the people of the message if you do not know.

| 16:43 |

To clarify and elucidate the truth with 'ilm is an excellent form of jihaad. Rasulullah r said: He whom death overtakes while he is engaged in acquiring 'ilm with a view to reviving Islaam with the help of it, there will be one degree between him and the Prophets in jannah [9]. We must make a habit of frequenting the ulama', to sit with them and learn from them. Once al-Hasan al-Basri ? said, Were it not for righteous people, the earth and everything in it would have been destroyed; were it not for the virtuous, the corrupt would have perished; were it not for the ulama, people would have become like cattle; were it not for rulers, people would have killed one another; were it not for fools, the dunya would have devastated out of neglect, and were it not for the wind, everything would have stagnated [385]. Ďś More

. 802 .

discussion on this in section 1.3.4.

10.3

Returning to Qur'an & Sunnah

How to Seek ʼIlm

The 'ilm of deen is a vast ocean. We should start with what is obligatory and then moving to matters less urgent than that, then find out our local ulama who are knowledgeable and trustworthy before seeking travelling to further afield. We can learn from the books and lectures of past ulama' who are not readily accessible as well. It is a lifetime effort. Most ulama specialize in certain field: Qur'an, Hadeeth, History, Fiqh, Da'wah, Principles of Islaam etc. Knowing this will make us reflect on how little we know! Al-Haafidh ibn Rajab ? - said in Fadlu ’Ilmus-Salaf ’alal-Khalaf [374]: So the beneficial 'ilm from amongst all the types of 'ilm is to take possession of the texts of the Book and the Sunnah and to understand their meanings, and to limit oneself to that which is reported from sahaaba, the taabi'is and their successors - with regards to the meaning of the Qur'an and hadeeth, and what is reported from them as regard to the halaal and haraam, and zuhd, raqaa'iq, the accounts (of previous nations and Prophets), and other than that. Striving firstly, to distinguish what is authentic and what is weak; and then secondly, striving to understand and comprehend it. And there is enough in that for the intelligent one, and enough to occupy one who busies himself with beneficial 'ilm. And he who stops at that and makes his intention purely for the Face of Allaah and seeks His help - then Allaah will help him, guide him and grant him success, satisfaction, understanding and inspiration. Then he will take the benefits of this 'ilm - which are found through it alone and that is fear of Allaah, as Allaah - the Exalted and Majestic - says:

Only those fear Allaah, from among His servants, who have 'ilm.

| 35:28 |

Sahaaba f shared their day time in pairs for devoting time to learning. 'Umar d used to alternate with another sahaabi - such that when the other sahabi would go to learn he would earn his living and vice-versa. And then they would teach each other. Allaah I commands in this regard:

And it is not for the believers to go forth [to battle] all at once. Of every division of them, a party only should go forth, that they (who are left behind) may get instructions in deen, and that they may warn their people when they return to them, so that they may beware (of evil). | 9:122 | Sahaaba f would also go to others who were more distinguished for 'ilm to learn from them. And when they spread out in different lands, the taabi'is would travel to seek 'ilm. This is what is needed today as most of us cannot go to madrasa. .

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Aa'isha g praised the women of ansaar for their spirit of enquiry and learning, saying, 'How praiseworthy are the women of ansaar that their modesty does not prevent them from attempts at learning and the acquisition of 'ilm [8].' Kathir ibn Qays ? said: I was sitting with Abu-Darda' in the masjid of Damascus. A man came to him and said: Abu Darda, I have come to you from the town of rasulullah r for a tradition that I have heard you relate from rasulullah r . I have come for no other purpose. He said: I heard rasulullah r say: If anyone travels on a road in search of 'ilm, Allaah will cause him to travel on one of the roads of jannah. The angels will lower their wings in their great pleasure with one who seeks 'ilm, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only 'ilm, and he who takes it takes an abundant portion [10]. Given the condition of the Muslims now-a-days, which in many ways resemble the condition of the Muslims in the early days of Islaam in terms of lack of formal structures and patrons, we need to study the manner in which sahaaba f and their immediate followers acquired ilm. They did not have khanka or madrasa or a set syllabus which was delivered systematically. We need to acquire 'ilm the same way without formal structures. Further, We need to make a distinction between true 'ilm of deen and customs and traditions in different parts of the world and learn from authentic sources of deen. In no way we take a position that justifies the following statement of Allaah upon us:

Nay! they say: "We found Our fathers following a certain religion and We do guide ourselves by their footsteps." | 43:22 | When we sincerely seek 'ilm of deen, make du'a and free ourselves for it then Allaah will facilitate it for us. So earnestly make du'a:

My Lord! Increase me in 'ilm.

| 20:114 |

Our salaf left us with a rich tradition of becoming ulama' and sacrifice to that end. For example Imaam Bukhari ? went to many muhaddiths to collect hadeeth often accompanied by his mother. Women also achieved the highest level of scholarship. Aa'isha g reported the second highest number of hadeeths, well over 2210 and her fiqhi rulings were highly regarded. Nafeesah, who was a descendent of Ali d , was such a great authority of the hadeeth traditions that Imaam ash-Shafi'ie ? learned from her. As-Souyouti ? and Ibn Hazm ? also learnt from 'alima. . 804 .

10.3

Returning to Qur'an & Sunnah

To summarise, we ought to: • Set aside time to learn every week. • Travel to learn from ulama and those more knowledgeable than us. • Pursue this throughout our life. • Learn from books, CDs etc. However, be aware that books are written for people of different capabilities. However, learning the fundamentals from ulama' might be a necessary pre-requisite to access these books. Also, know that books are written for both academic and public consumption - many books of fadhails are written for common people. Bear in mind - ulama' are not infallible. This is famously said by Imaam Malik ? while pointed to the grave of rasulullah r: Everyone's opinion could be accepted or rejected except that of the one buried in this grave φ . This is even though their contribution and sacrifices has been amazing, through them Allaah preserved this deen to this day and their sleep is better the worship of the common folk.

10.3.4

Adorning ʼIlm With Actions As accountability depends on the ability of the individual, one would have to answer whether he/she acted upon the 'ilm bestowed on him/her. Abu ad-Darda d used to fear so much that he would counsel himself saying, "Verily what I fear from my Lord on the Day of Resurrection is that He calls me at the head of all creation and says to me: "O Umaymir," so I say "Here I am, My Lord, at Your service," so He says, "What did you act upon from the 'ilm that you acquired [386]?" Allaah revealed a similitude for the 'alim from Bani Israeel who does not act upon that 'ilm:

The likeness of those who were entrusted with the Tawraat, but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books. | 62:5 | Abu Darda d narrated: We were with rasulullah r when he turned his sight towards the heaven and said, "This is the time when 'ilm is being withdrawn from the people till they will have no control over anything of it." So, Ziyad ibn Labit Ansari d said, "How will it be withdrawn from us while we have read the Qur'an and, by Allaah, we do read it, as our women do read it, as also our children?" φ Quoted

in Al-Bidayah wan-Nihayah.

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He said, "O Ziyad! May your mother weep over you! I took you for a learned man of Madeenah! There is the Torah and the Injil with the Jews and the Christians, but how do they benefit from it?… ◦ " This was further confirmed by Ubaydah ibn Samit d, who said, "Abu Darda has spoken the truth. If you like, I will tell you of the first (kind of) 'ilm that will be taken away from the people - humbleness! Soon, you will enter a Jami Masjid and not find even one man observing humbleness [9]." Malik ibn Dinar ? said as in the book Iqtida'ul-'Ilmil-'Aml: When a servant seeks the 'ilm for practice, his 'ilm humbles him. When he seeks it for other than that, it increases him in immorality and pride by it [374]. Sahaaba f used to practice upon what they learnt of Qur'an and hadeeth straight-away. The revelation of the ayat of alcohol and purdah and the subsequent conduct of the sahaaba f clearly illustrates their readiness to act on knowledge without delay. We should race towards righteous actions, no matter how small it might be in the eyes of people. Reported from Abu Juray al-Hujaymi d who said, I came to rasulullah r and said, 'O Rasulullah, we are a desert people. Teach us something by which Allaah, may He be blessed and exalted, will benefit us.' He said, "Do not look down on any act of goodness, even if it is just emptying your bucket into the vessel of one who wants to drink, or speaking to your brother with a cheerful expression [12, 72]." In the aakhira one single deed can earn great reward as promised by rasulullah r: Whoever removes something harmful from the path of the Muslims, one hasana will be recorded for him, and whoever has a hasana accepted, will enter jannah [7, 16, 72]. It does not befit a Muslim that he lolls his tongue out for extra worldly things. Life is short and more importantly we do not know when it will end. Our salaf are the torch bearer for us in this. Imaam al-Hassan al-Basri ? is reported to have said in Hilya al-Awliya’: We laugh and yet – who knows? – perhaps Allaah has looked at some of our works and said: "I will not accept anything from you." Woe to you, son of Adam! Can you fight Allaah? Whoever disobeys Allaah is fighting Him. By Allaah! I have met seventy veterans of Badr. Most of their garments were wool. Had you seen them you would have said they are crazy, and had they seen the best among you they would have said: "Those people will have no part in the Hereafter." Had they seen the worst among you they would have said: "Those people do not believe in the Day of Reckoning." I have seen people for whom this world was cheaper than the dust under their feet. I have seen people the like of whom would come home at night, not finding more than his own portion of food, and yet say: "I shall not put all of this into my belly. I shall certainly give some away for Allaah's sake." Then he would give away some of his food in charity, even if he were more in need of it than its recipient. ◦ Ahmad,

. 806 .

Ibn Majah, Tirmidhi and ad-Darimi.

10.4

Remain Steadfast & Persevere

Remain Steadfast & Persevere When a Muslim makes his/her goal Allaah; sets the sight upon aakhira; settles the heart upon a life of purpose and priorities; then threads the path of those who have already reached their destination; then the remaining challenge is to be steadfast. As life is full of trials and temptations he/she must be ready for tremendous sacrifices and persevere till reaching the goal. Allaah I mentions this test in the Qur'an:

And surely, We will try you till We make evident those who strive hard [for the cause of Allaah] and the patient, and We will test your affairs ∗ . | 47:31 | He I further exhorts the believers to remain firm in many places in the Qur'an:

So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allaah], and transgress not. Verily, He is All-Seer of what you do. | 11:112 |

O you who have believed, persevere and endure and remain stationed and fear Allaah that you may be successful. | 3:200 |

O you who believe! Stand out firmly for Allaah, witnesses in justice … | 5:8 | When we are steadfast upon truth, then Allaah will: rectify our actions and forgive our sins.

O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. | 33:70-1 | For such people, they will receive welcome from angels even before their souls depart from the their bodies:

Verily, those who say: "Our Lord is Allaah," and then remained steadfast, on them the angels will descend (saying): "Fear not, nor grieve! But receive the glad tidings of jannah which you have been promised!" | 41:30 | ∗ Make

manifest the liar, and the truthful ones [1].

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At times, it helps to remind ourselves to put things in perspective. Nothing should distract us from the way of Allaah as He reminded about the dire consequences of such distractions:

Say [O Muhammad], if your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allaah and His Messenger and Jihaad in His cause, then wait until Allaah executes His command. And Allaah does not guide the defiantly disobedient people. | 9:24 | At times of hardship, when the condition gets unbearable, more so than any other time, we should look up to the way of sahaaba f and even Muslims of previous ummah. How they bore patiently and with steadfastness against all that came their way will remain an inspiration for the Muslims till the Hour. Narrated by Khabbab ibn al-Arat d: We complained to rasulullah r when he was leaning on his cloak in the shade of the Kabah. We said, 'Will you not pray for victory for us? Will you not pray to Allaah for us?' He said, One of those who came before you would be taken, and they would dig a hole in the ground and put him in it, then they would bring a saw which they would bring on his head and cut him in two. Or they would use an iron comb and separate his flesh from his bones, but that did not make them give up their religion. By Allaah, Allaah will complete this matter [i.e., Islaam] until a rider will be able to go from Sana'a to Hadramawt fearing nothing except Allaah and the wolfs attack on his sheep. But you are trying to hasten matters [6]. So cast aside desires of this world and hasten towards Allaah, in His obedience away from things which make us neglectful. Thus advised rasulullah r: There is hesitation in everything except in the actions of the aakhira [10]. According to Umm Salama g, rasulullah r frequently made the following du'a: O Changer of the hearts make my heart firm upon your deen [12, 9]. Rasulullah r set forth a beautiful parable for the believers: The example of a believer is that of a fresh tender plant, which the wind bends it sometimes and some other time it makes it straight. And the example of a hypocrite is that of a pine tree which keeps straight till once it is uprooted suddenly [6]. When Muslims encounter a setback the people who suffer from hypocrisy usually think they knew better, we must guard ourselves against such backsliders. They aim to undermine the . 808 .

10.4

Remain Steadfast & Persevere

morale of the Muslims and saw seeds of division in the ranks of the Muslims. Instead, we must seek help of Allaah to remain steadfast. Allaah I says about them:

There is certainly among you he who would linger behind; and if a misfortune befalls you, he says, "Indeed Allaah has favoured me in that I was not present among them." | 4:72 | For sahaaba f, they were ready to rise up to the call of Allaah and His rasool at each and every condition; eg. Hanzala d went to battlefield in janaba and Ka'ab bin Malik d had to repent for procrastination during the tabuk expedition b â&#x2021;&#x20AC;894 . In this day and age, as evident in the hadeeth, if we do only 10 percent of what the sahaaba f did it will suffice. Now, lets ask ourselves, am I doing that? Then what about the fulfilling the need to take the message to the world? After all, who is our salaf in steadfastness and perseverance if not Abu Bakr d, who uttered the famous words: Revelation has ceased to descend and the deen is complete. Shall I allow it to decrease while I am alive [204]? When 'Umar d also asked him to go a bit slow on dealing with the apostates, he taunted him: "Were you strong in pre-Islamic days to have become a coward now [204]?"

10.4.1

Striving in the Way of Allaah

And strive hard in Allaah's Cause as you ought to strive. He has chosen you, and has not laid upon you in religion any hardship: it is the religion of your father Ibrahim. It is He (Allaah) Who has named you Muslims both before and in this, that the Messenger r may be a witness over you and you be witnesses over mankind! So, perform salaat, give zakaat and hold fast to Allaah. He is your mawla, what an excellent mawla and what an excellent helper! | 22:78 | Ibn Kathir ? explains this ayat in his tafseer [3]: And strive hard in Allaah's cause as you ought to strive means, with your wealth and your tongues and your bodies. He has chosen you means, 'O Ummah, Allaah has selected you and chosen you over all other nations, and has favoured you and blessed you and honoured you with the noblest of Messengers and the noblest of Laws.' .

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and has not laid upon you in religion any hardship means 'He has not given you more than you can bear and He has not obliged you to do anything that will cause you difficulty except that He has created for you a way out. So the salaat, which is the most important pillar of Islaam after the two testimonies of faith, is obligatory, four rak'as when one is settled, which are shortened to two raka'a when one is travelling. According to some imaams, only one rak'as is obligatory at times of fear, as was recorded in the hadeeth. A person may pray while walking or riding, facing the qibla or otherwise. When praying optional prayers while travelling, one may face the qibla or not. A person is not obliged to stand during the prayer if he is sick; the sick person may pray sitting down, and if he is not able to do that then he may pray lying on his side. And there are other exemptions and dispensations which may apply to the obligatory prayers and other duties. So rasulullah r said: I have been sent with the easy Hanifi way [12]. And he said to Mu'adh and Abu Musa, when he sent them as governors to Yemen: Give good news and do not repel them. Make things easy for the people and do not make the things difficult for them [6, 8]. He has named you Muslims both before meaning, as Mujahid and others said, Allaah named you Muslims before, in the previous Books and in adh-Dhikr, and in this means, the Qur'an. that the Messenger may be a witness over you and you be witnesses over mankind! means, thus We have made you a just and fair nation, the best of nations, and all other nations will testify to your justice. On the Day of Resurrection you will be, witnesses over mankind because on that Day all the nations will acknowledge its leadership and its precedence over all others. Therefore, on the Day of Resurrection the testimony of the members of this community will be accepted as proof that the Messengers conveyed the Message of their Lord to them, and the Messenger will testify that he conveyed the Message to them. So perform the salaat, give zakaat means, respond to this great blessing with gratitude by fulfilling your duties towards Allaah, doing that which He has enjoined upon you and avoiding that which He had forbidden. and hold fast to Allaah means, seek the help and support of Allaah and put your trust in Him, and get strength from Him. He is your mawla, meaning, He is your Protector and your Helper, He is the One Who will cause you to prevail against your enemies. what an excellent mawla and what an Excellent Helper! He is the best mawla and the best helper against your enemies. . 810 .

10.4

10.4.2

Remain Steadfast & Persevere

From the Promises of Allaah and His Messenger It was the nature of the sahaaba f that they used to act upon the promises of Allaah and His Messenger promptly. They could not tolerate any delay. The following hadeeth mentions one of many such incidences. It has been reported on the authority of Anas bin Malik d: Rasulullah r sent Busaisah as a scout to see what the caravan of Abu Sufiyan was doing. He came â&#x20AC;Śand told him the news of the caravan. Rasulullah r came out (hurriedly), spoke to the people and said: We are in need (of men); whoever has an animal to ride upon ready with him should ride with us. People began to ask him permission for bringing their riding animals which were grazing on the hillocks near Madeenah. He said: No. (I want) only those who have their riding animals ready. So rasulullah r and his sahaaba proceeded towards Badr and reached there forestalling the polytheists (of Makkah). When the polytheists (also) reached there, rasulullah r said: None of you should step forward to (do) anything unless I am ahead of him. The polytheists (now) advanced, and rasulullah r said, Get up to enter jannah which is equal in width to the heavens and the earth. 'Umair bin alâ&#x2C6;&#x2019;Humam alâ&#x2C6;&#x2019;Ansari said: Rasulullah, is jannah equal in extent to the heavens and the earth? He said: Yes. 'Umair said: My goodness! Rasulullah r asked him: What prompted you to utter these words? He said: Rasulullah, nothing but the desire that I be among its residents. He said: You are (surely) among its residents. He took out dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all these dates of mine, it would be a long life. He threw away all the dates he had with him. Then he fought the enemies until he was killed. Those who strive in the path of Allaah, He opens up for them many doors to guidance as it was promised in the Qur'an:

As for those who strive hard for Us, We will surely guide them to Our paths. And verily, Allaah is with the muhsins. | 29:69 | Those who obstruct the way of Allaah do not go unpunished. Their actions are only a proof against themselves. It neither dissuade the believers nor frustrate the cause of Allaah.

Indeed, those who disbelieve, and hinder (men) from the path of Allaah and oppose the Messenger r, after guidance had become clear to them - never will they harm Allaah at all, but He will make their deeds fruitless. | 47:32 | .

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There are many places in the Qur'an where Allaah promises to help the believers. A few of these ayat are given below:

And indeed We did send messengers before you to their own peoples. They came to them with clear proofs, then, We took vengeance on those who committed crimes; and (as for) the believers, it was incumbent upon Us to help (them). | 30:47 |

And verily, Our word has gone forth of old for Our slaves, the messengers, that indeed they would be made triumphant, and that Our hosts! they verily would be the victors. | 37:171-2 |

Indeed, Allaah defends those who believe. Indeed, Allaah does not like any treacherous and ungrateful. | 22:38 | Allaah sets forth the example of Hawariyyun in the Qur'an:

O you who believe! Be you helpers (in the Cause) of Allaah as said 'Eesa, son of Maryam, to the Hawariyyun â&#x2039;&#x201E; : "Who are my helpers (in the Cause) of Allaah?" The Hawariyyun said: "We are Allaah's helpers". Then a group of the Children of Israel believed and a group disbelieved. So, We gave power to those who believed against their enemies, and they became the victorious (uppermost). | 61:14 | Allaah helped the Romans against the Persians during the Makkan period of Muhammad r's prophethood as was promised in the Qur'an. The prophesy realised within a decade:

[It is] the promise of Allaah and Allaah does not fail in His promise, but most of the people do not know. | 30:6 | Allaah says in the Qur'an about the future of Islaam:

â&#x2039;&#x201E; The

. 812 .

disciples of 'Eesa u .

10.4

Remain Steadfast & Persevere

They (the disbelievers, the Jews and the Christians) want to extinguish Allaah's Light ⋏ with their mouths, but Allaah will not allow except that His Light should be perfected even though the kaafirs hate (it). | 9:32 |

It is He Who has sent His Messenger r with guidance and the religion of truth, to make it superior over all religions even though the mushriks hate (it). | 9:33 | Further, Allaah promises:

Allaah has promised those among you who believe, and do righteous 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. And He will surely give them in exchange a safe security after their fear (for) they worship Me and do not associate anything with Me. But whoever disbelieved after this, they are the faasiqs. | 24:55 | Allaah helped the sahaaba f many many times. The following ayats are just two examples of how severely they were tested before the help of Allaah came and the reward accorded to them:

They were afflicted with severe poverty and ailments and were shaken until even the Messenger and those who believed with him said, "When (will come) the help of Allaah?" Yes! Certainly, the help of Allaah is near! | 2:214 |

…So those who emigrated and were evicted from their homes, and suffered harm in My Cause, and who fought, and were killed, verily, I will expiate from them their evil deeds and admit them into gardens under which rivers flow; a reward from Allaah, and with Allaah is the best of rewards. | 3:195 | ⋏ Muhammad r

has been sent with this Light - Islamic Monotheism.

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It is a tremendous blessing that Allaah made us Muslims and then gave the opportunity to strive in His path. But for the backsliders Allaah has a stern warning:

O you who believe! Whoever from among you turns back from his deen, Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allaah, and never afraid of the blame of the blamers. That is the grace of Allaah which He bestows on whom He wills. And Allaah is All-Sufficient for His creatures' needs, All-Knower. | 5:54 | Rasulullah r promised many blessings in return including khilaafa. He r said: This matter (i.e. Islaam) will reach to wherever night and day reach. And Allaah will not leave a clay house nor a house made from hides, except that Allaah will enter this religion into it with the strength of the powerful or the humiliation of the humiliated; strength by which Allaah strengthens with Islaam, or humiliation by which Allaah humiliates with kufr [12]. Indeed what Allaah wills will come to pass. Allaah perfected this deen, and then set it to reach the four corners of the world and dominate over all other ways of life. In this regard, rasulullah r said, Allaah made the eastern and western parts of the earth draw near for me [to see], and the rule of my ummah will extend as far as I saw [8, 10]. S. He r also foretold the return of the rightly guided khilaafa to the Muslim ummah: Prophethood will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be khilaafa upon the manner of prophethood and it will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be harsh kingship which will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be tyrannical kingship and it will remain amongst you for as long as Allaah wishes it to, then Allaah will raise it up when He wishes to raise it up. Then there will be khilaafa upon the manner of prophethood. Then he was silent [12]. S. When one ponder upon these, he/she must come to see the reality that: The Muslim ummah will come out of its sorry state that it is in today, ie there will be unity, correct following & leadership, love and sacrifice for deen; Peace & Justice will prevail and the Word of Allaah will stand supreme. However, in no way this journey could be easy. It will be a long, painful and arduous task with many trials and tribulations. The youths of this ummah must meet this challenge with the grace of Allaah. . 814 .

10.4

10.4.3

Remain Steadfast & Persevere

Support Deen Intellectually, Materially & Physically Strive in the way of Allaah in all capacity - physically, materially and intellectually. When deen becomes the priority, then intellect, health, wealth all becomes available for the struggle. Otherwise, even if Muslims belong to the strongest nation, with the largest manpower, rich in material wealth, none will be of any use to forward this deen. Though, on an individual level, one must be ready to sacrifice whatever is needed by deen, ultimately it is the collective struggle that will change the welfare of the ummah. Rasulullah r said: The best jihaad is (by) the one who strives against his own self for Allaah, The Mighty and Majestic [16]. S. The struggle for the cause of Allaah is only to benefit ourselves, for Allaah is above any need of creation. However, His help is incumbent upon those who help His deen:

And whosoever strives, he strives only for himself. Verily, Allaah stands not in need of any of the worlds. | 29:6 |

And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer â&#x20AC;&#x201C; then such are the ones whose striving shall be appreciated. | 17:19 |

O you who believe! If you help (in the cause of) Allaah, He will help you, and make your foothold firm. | 47:7 | Allaah will most surely test to see who is true and who is false in belief. Such striving was difficult for the munafiqs or those possessing weak eeman:

Do you think that you shall be left alone while Allaah has not yet tested those among you who have striven hard and fought and have not taken intimates â&#x2013;ˇ besides Allaah and His Messenger r, and the believers. Allaah is well-acquainted with what you do. | 9:16 | We should make all out effort to support this deen, making best use of all available resources. Given the myriad of possible good deeds it is paramount that every ummati prioritises and aims for the highest deed he/she is capable of performing. Allaah I informs us about ranks in effort of deen so that we join the most lofty struggle. â&#x2013;ˇ Helpers,

advisers and consultants from disbelievers, pagans giving openly to them their secrets.

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REVIVAL OF DEEN

Do you consider the providing of drinking water for the pilgrims and the maintenance of Masjid al-Haraam (at Makkah) as equal to the one who believes in Allaah and the Last Day, and strives hard and fights in the cause of Allaah? They are not equal before Allaah. And Allaah guides not those people who are the zaalims. Those who believed and emigrated and strove hard and fought in Allaah's cause with their wealth and their lives, are far higher in degree with Allaah. They are the successful. Their Lord gives them glad tidings of mercy from Him, and His being pleased, and of Gardens for them wherein are everlasting delights. They will dwell therein forever. Verily, with Allaah is a great reward. | 9:19-22 |

Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allaah with their wealth and their lives. Allaah has preferred in grades those who strive hard and fight with their wealth and their lives to those who sit (at home). To each, Allaah has promised good (Jannah), but Allaah has preferred those who strive hard and fight, to those who sit (at home) by a huge reward. Degrees of (higher) grades from Him, and forgiveness and mercy. And Allaah is ever Oft-Forgiving, Most Merciful. | 4:95-6 | In the above ayats Allaah I highlighted certain blessings, which will be a test for us. Our health, wealth, time, abilities etc are given to us as trusts. We are accountable to Him for the correct use of these blessings - something that cannot simply be spent as we wish! We should, in particular, make use of the following blessings in the path of Allaah as much as possible: â&#x2013; Intellect: We ought to use our intellect to further the cause of Islaam. Allaah exhorts us to strive against the disbelievers intellectually using Qur'an as well as by other means:

So obey not the disbelievers, but strive against them (by preaching) with the utmost endeavour with it (the Qur'an). | 25:52 | . 816 .

10.4

Remain Steadfast & Persevere

Since the early days ulama of ahl-e-Sunnah have been at the fore front of this struggle and among those who suffered the most to spread the correct understanding of this deen and uphold its message. ■ Health: We should eat with the intention of serving Allaah by renewing physical strength. "We know that rasulullah r raced on foot, on horse, and on camel, and lived an active and vigorous physical life. His stomach was described as being strong and flat even in his later years [378]." Rasulullah r said: A strong believer is better and is more lovable to Allaah than a weak believer, and there is good in everyone, (but) cherish that which gives you benefit (in the aakhira) and seek help from Allaah and do not lose heart, and if anything (in the form of trouble) comes to you, don't say: If I had not done that, it would not have happened so and so, but say: Allaah did that what He had ordained to do and your "if" opens the (gate) for the shaitaan [8]. When one is healthy it is easier to perform rituals and deeds which are strenuous such as hajj and working under stress. ■ Wealth ⋆ : The ummah has more wealth than ever before - yet seriously think, where is it dedicated? Rasulullah r said: This wealth consists of various kinds of treasures and those treasures have keys. Blessed is the man whom Allaah has made a key for good and a lock for evil, but woe to the man whom Allaah has made a key for evil and a lock for good [9, 11]. Allaah I said about spending in His path:

And whatsoever you spend of anything (in Allaah's cause), He will replace it. And He is the best of providers. | 34:39 |

Who is he that will lend to Allaah a goodly loan so that He may multiply it to him many times? And it is Allaah that decreases or increases (your provisions), and unto Him you shall return. | 2:245 | ■ Time: This life is very short and a good portion of it is spent in childhood and old-age. Of what remains of it suffers from unforgivable wastage and misuse. Rasulullah r said: To guard Muslims from infidels in the cause of Allaah for one day is better than the world and whatever is on its surface, and a place in jannah as small as that occupied by the whip of one of you is better than the world and whatever is on its surface; and a mornings or an evenings journey which a slave (person) travels in the cause of Allaah is better than the world and whatever is on its surface [6]. Anyone whose both feet get covered with dust in Allaah's Cause will not be touched by the fire of jahannam [6]. .

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It is a tragedy, that many of our lives are filled "…with distractions and time-consuming trivialities like magazines, movies, and countless other activities that produce little or no profit. Perhaps the greatest thieves of time in our age are the television and the Internet …Our lives are akin to an hourglass, and each grain of time that passes takes us one instant close to our inevitable meeting with Allaah. Reflection on death is a serious and constant way is one of the greatest catalyst for change. When terminally ill people realise they are dying, they undergo a profound transformation … [378]" Allaah I informed us the attitude of the believers with regards to vain talks:

And those who turn away from laghw / .

| 23:3 |

We need to heed the advice of rasulullah r: Consider yourselves already people of the grave [9]. There are two blessings most people are cheated out of: good health and free time [6]. Finally, realise that people are blessed with different qualities and capabilities - for example, some are able to free more time, others can easily donate or lend money and yet others can help with their professional skills or eloquent speeches. Allaah I wishes that we are generous with that which we covet in His cause:

Never will you attain piety until you spend of that which you love.

| 3:92 |

The life of prophets u, and the sahaaba f are examples for us to follow, in that whatever demand made by deen - they were ready to sacrifice despite the unfavourable conditions. When rasulullah r decided to send an expedition to Tabuk - at the borders of Byzantine, the Muslims faced an apparently impossible task against an enemy which is numerous and well-equipped. Madeenah was in drought and hardship. Even though fruits were ripe, they could not harvest. It was a journey of more than a thousand kilometres long. Provisions were in short supply. As part of the war effort, rasulullah r exhorted the sahaaba f to donate generously in the path of Allaah and assured them of enormous reward in the aakhira. When Abdur-Rahman ibn Awf d ϶ donated two hundred ooqiya of gold the following conversation took place: 'Umar ibn al-Khattab d said to the Prophet: "I have (now) seen Abdur-Rahman committing a wrong. He has not left anything for his family." Prophet: "Have you left anything for your family, Abdur-Rahman?" Abdur-Rahman: "Yes, I have left for them more than what I give and better." Prophet: "How much?" Abdur-Rahman: "What Allaah and His Messenger have promised of sustenance, goodness and reward." / Laghw

- dirty, false, evil vain talk, falsehood, and all that Allaah has forbidden. Abdur-Rahman was blessed with an honour which was not conferred on anyone till then. Once the time of salaat came and rasulullah r was not there at the time. The Muslims chose Abdur-Rahman as their imam. The first raka'a of the salaat was almost completed when rasulullah r joined the salaat, performing it behind Abdur-Rahman ibn Awf d [239]. ϶ There

. 818 .

10.4

Remain Steadfast & Persevere

The Muslim army eventually left for Tabuk. Many could not join simply because their transport could not be arranged. These sahaaba came to be known as the bakka'in or the "weepers" and the army itself was called the Army of Hardship ('Usrah). The many practical ibadah/programmes that we participate in our everyday life can actually develop the sense of sacrifice, zuhd, brotherhood and closeness to Allaah. Some of these deeds are outlined below: Ramadan

Ramadan is a special month for devotion to Allaah. It is the month of Qur'an; it is the month of mercy, forgiveness and freedom from jahannam. It is the month of patience, self-control and solidarity. In this month our eeman should get a real boost and we gain nearness to Allaah. Regarding the fasting in Ramadan, Allaah I explained in the Qur'an:

O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become muttaqis. | 2:183 | As for its virtues, there are too many which have been mentioned by rasulullah r . Allaah alone knows whether somebody is fasting or not, He alone knows its quality and He alone will reward the person on the Day Judgement accordingly. Rasulullah r said: Every action of the son of Adam is given manifold reward, each good deed receiving ten times its like, up to seven hundred times. Allah the Most High said, 'Except for fasting, for it is for Me and I will give recompense for it, he leaves off his desires and his food for Me.' For the fasting person there are two times of joy; a time when he breaks his fast and a time of joy when he meets his Lord, and the smell coming from the mouth of the fasting person is better with Allah than the smell of musk [6].' Kaab ibn Ujrah d relates: Rasulullah r said, "Come near to the mimbar", and we came near the mimbar. When he climbed the first step of the mimbar, he said "Aameen". When he ascended the second step, he said "Aameen". When he climbed the third step, he said "Aameen." When he came down, we said "O Rasulullah, we have heard from you today something which we never heard before." He r said, When I climbed the first step, the angel Jibrael u appeared before me and said, "Destruction to him who found the blessed month of Ramadan and let it pass by without gaining forgiveness" Upon that I said 'Aameen'. When I climbed the second step, he said, "Destruction to him before whom thy name is taken and then he does not make du'a for Allaah's blessing on me (by saying, for example r)." I replied, 'Aameen'. .

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When I climbed the third step, he said, "Destruction unto him in whose lifetime his parents or either one of them reaches old age, and (through failure to serve them) he is not allowed to enter jannah". I said, 'Aameen' [14, 18]. Muslims look forward to Ramadan - for it brings its special blessings which facilitates an environment that can be spiritually transformative.

Iʼtikaf

This is literally a spiritual retreat in the masjid for men and in a private room of the house for women. Allaah I said:

…While you are doing i'tikaf in masjids.

| 2:187 |

It is especially recommended during Ramadan, in the last ten day in particular. Rasulullah r used to perform I'tikaf for ten days every year except the year of his death when he performed it for twenty days [6, 10, 11]. I'tikaf is a means to get close to Allaah and a sunnah of our prophet ∗ . It is preferred for the one who is making i'tikaf to perform many nawafil acts of worship such as salaat, reciting the Qur'an, glorifying and praising Allaah, extolling His oneness and His greatness, asking His forgiveness, sending salutations on the Prophet r, and du'a - that is, all actions that bring one closer to Allaah. Included among these actions is studying and reading books of tafseer and hadeeth, books on the lives of the prophets u, books of fiqh, and so on. It is also preferred to set up a small tent in the courtyard of the masjid as the Prophet did [111].

Umrah & Hajj

And hajj to the House is a duty that mankind owes to Allaah, those who can afford the expenses. | 3:97 | Narrated by Abu Hurayra d

[6]

Rasulullah r was asked which deed is best. He said, "Belief in Allaah and His Messenger." He was asked, then what? He said, "Jihaad for the sake of Allaah." He was asked, then what? He said, "An accepted hajj." ∗ The

. 820 .

legitimacy of i'tikaf is well known even though there is no sound hadeeth concerning its merits.

10.4

Remain Steadfast & Persevere

Rasulullah r also said: 'Umrah is an expiation for the time between it and the previous 'umrah, and an accepted hajj has no less a reward than jannah [6, 8]. Keep on doing hajj and 'umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver [9, 13]. S. Aa'isha g, the Mother of the Believers, said: I said, "O Rasulullah, can we not go out on campaigns and fight in jihaad with you?" He said, "But the best and most beautiful of jihaad is hajj, an accepted pilgrimage." I never stopped going for hajj after I heard that from rasulullah r [6]. Camping and Residential Programmes

Such programmes can be designed to uplift the eeman, gain ilm, purify the soul and inculcate practice of sunnah. No doubt, it can be a life-changing experience if the time is spent properly under the guidance of ulama. Needless to say that Islamic morals would have to be strictly observed. Newcomers, new-Muslims and those who have been estranged by the "cultural baggage" should be treated with empathy and nurtured with their difficult circumstances in mind such that Islaam is accessible to them while making the goal posts and the way very clear.

10.4.4

Bear Patiently

By the time. Verily, man is in loss, except those who believe and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience. | 103:1-3 | When Muslims practice deen completely, call to truth, enjoin good and forbid evil then they will be put to test. These tests and trials are means to ennoble us - thus we must support each other to persevere despite the difficulty. Allaah promises:

So, do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers. | 3:139 | It is not a disaster or a loss if anyone is harmed or killed in the path of his deen, for his/her eeman and for being steadfastness in da'wah. Fir'awn promised and warned the magicians of execution when they believed in their Lord and they did not submit to him. The magicians did not tire, nor did they become weakened due to these warnings - for Allaah is better in rewarding and His punishment is more severe and lasting. .

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Their response was unequivocal:

They said: "We prefer you not over the clear signs that have come to us, and to Him (Allaah) Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world. "Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allaah is better as regards reward in comparison to your reward, and more lasting." | 20:72-3 | These moments on a personal level becomes a means to our forgiveness as well. Rasulullah r said: No fatigue, illness, anxiety, sorrow, harm or sadness afflicts any Muslim, even to the extent of a thorn pricking him, without Allaah wiping out his mistakes by it [6]. When it comes to life of a nation or a religion: its rise and fall, mere individual patience and fortitude is not sufficient. What is required is a general atmosphere of patience, courage and steadfastness, where every individual is a source of strength and support for the other. Shaykh Abul Hasan Nadwi ? explained this as the reason behind the use of the word ‫َصابِ ُرو‬ in the following ayat [364]:

O you who believe! Endure and be more patient (than your enemy), and guard ⋄ , and fear Allaah, so that you may be successful. | 3:200 | "By merely looking at him, feet that are slipping must be able to become steadfast, depressed spirits and low courage must become lofty and fortified." He must engender patience because of ‫ َصابِ ُرو‬- an air of patience which encompass everything. At the same time fear Allaah as we are bounded by the limits of shari'ah - we cannot go to mindless revenge and excesses as others in these situations do [364]. In the Qur'an, Allaah I informs about the hatred and conspiracy of Fir'awn and his people against Musa u and his people. They blamed Musa u and his people of spreading mischief on earth:

The chiefs of Fir'awn's people said: "Will you leave Musa and his people to spread mischief in the land, and to abandon you and your gods?" | 7:127 | Then they came up with the most unjust and horrifying plan: ⋄ Guard

. 822 .

the Muslim territory by stationing army units permanently at the vulnerable places.

10.4

Remain Steadfast & Persevere

We will kill their sons, and let live their women, and we have indeed irresistible power over them. | 7:127 | In this, perhaps the most testing time for the Children of Israel, Musa u advised them offered two solutions to come out of this trial: seeking help of Allaah and remain patient until things change in their favour:

Musa said to his people: Seek help in Allaah and be patient. Verily, the earth is Allaah's. He gives it as a heritage to whom He wills of His slaves; and the (blessed) end is for the muttaqis. | 7:128 | It seemed the Israelites found the patience illogical and so they complained to Musa u about the trouble they faced before and were continuing to face even in his presence. Musa u consoled them with news of success and warned them at the same time that the authority/sovereignty comes with responsibility and as a test [5]:

It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act? | 7:129 | How invaluable are these counsels from Musa u the test from Allaah I!

10.4.5

⋏

and how extraordinarily revealing is

Struggle of a Jamaʼah

And those who disbelieve are allies to one another, (and) if you (Muslims collectively) do not do so ▷ , there will be fitna and oppression on earth, and a great mischief and corruption. | 8:73 | This mighty ayat was revealed to a community of believers from muhajirs and ansaar numbering not more than 1500 ⋆ . Here Allaah is inviting to a brotherhood to such a small handful of souls as they were to change the face of the earth forever. In spite of the brotherhood that they had already embraced, here Allaah is ordering the believers to become a single unit [364]. ⋏ The

ummah of Muhammad r has a lot of similarity with the ummah of Musa u . Become allies, as one united block with one khalifa - chief Muslim ruler for the whole Muslim world - to make victorious Allaah's Religion of Islamic Monotheism [1]. ⋆ According to some hadeeths, soorah al-Anfal was revealed around the time of battle of Badr. ▷ i.e.

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This is the single jama'ah founded upon eeman, deep conviction, tawheed, concern for the welfare of the humanity and steadfast upon the principles of Islaam. Here Allaah is telling believers that hundreds of years of goodness is at stake if they show any neglect in solidifying their ranks. On the contrary, if they failed to do so great oppression, wars, polytheism and corruption will fill the earth. Just reflect on this fact - Allaah is addressing this tiny group of Muslims in the Prophet's city of Madeenah when most of the world was at the hands of Romans and Persians who had complete control over world resources, its culture and civilisation. Note the lack of consideration for any numbers, means or the size of the Muslim land in this ayat. The value and importance of the Muslims ummah rests on its distinctive qualities - the beautiful words of al-Mugheerah bin Shuâ&#x20AC;&#x2122;abah will suffice to illustrate their nobility. Narrated Jubair bin Haiya d : 'Umar sent the Muslims to the great countries to fight the pagans. When AlHurmuzan embraced Islaam, 'Umar said to him. "I would like to consult you regarding these countries which I intend to invade." Al-Hurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies of the Muslims, is like a bird with a head, two wings and two legs; If one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, 'Umar sent us appointing an-Numan bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allaah alone or give jizya; and our Prophet has informed us that our Lord says: Whoever amongst us is killed (i.e. martyred), shall go to jannah to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your masterâ&#x20AC;Ś [6]." The sahaaba f were ready to come to aid of Islaam at every moment. When some of the ansaar thought of ease, Allaah warned them. Narrated by Aslam ibn 'Imran d that when they were fighting a mighty army of the Romans, a mujaahid attacked the Roman ranks . 824 .

10.4

Remain Steadfast & Persevere

until he penetrated them. People shouted, saying, "Subhan-Allaah! He has contributed to his own destruction." Thereupon, Abu Ayyub al-Ansaari d stood up, and said, O people! You give this interpretation to this ayat, whereas it was revealed concerning us, the ansaar, when Allaah had given honour to Islaam and its supporters had become many, whereupon some of us secretly said to one another …"Our wealth has been depleted, and Allaah has given honour to Islaam and its supporters have become many, so let us stay amidst our wealth and make up what has been depleted of it." Thereupon, Allaah revealed to His Prophet:

And spend in the Path of Allaah, and do not contribute to your own destruction / . | 2:195 | refuting what we had said. So, the destruction lay in staying with our wealth and repleting it, and abandoning combat ϶ . Abu Ayyub d remained fixed until he [was killed and] was buried in Rome. Unlike munafiqs, the trials and tests the sahaaba endured – did not increase them in anything except in eeman in Allaah and in submission. Allaah informed us about such attitude of sahaaba f:

And when the believers saw the Confederates, they said: "This is what Allaah and His Messenger had promised us," and Allaah and His Messenger had spoken the truth, and it only added to their eeman and submission. | 33:22 | Allaah himself praised them in the Qur'an:

And those who believed, and emigrated and strove in the cause of Allaah (al-Jihaad), as well as those who gave (them) asylum and aid – these are the believers in truth, for them is forgiveness and a generous provision. | 8:74 | /

Many people use the ayat:

Do not contribute to your own destruction. similar to how they treat the following ayat:

| 2:195 |

O you who believe! Approach not salaat. | 4:43 | They suggest keeping away from all that is dangerous and harmful such as keeping away from family, business etc. due to misunderstanding. They claim we should not do something which would cause us harm or loss. The demand of this verse is completely opposite [364]. ϶ Abu Dawud and Tirmidhi (who graded it saheeh) [10, 9]. Al-Hakim authenticated it, saying it conforms to the criteria of Bukhari and Muslim, and Dhahabi corroborated him. Nasa'i and Ibn Hibban also narrated it. Bayhaqi included it, and other narrations in his Sunan in a chapter entitled, "Permissibility of a man or men fighting alone in the enemy land."

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So what was the beginning of this jama'ah? The sahaaba f suffered persecutions at the hands of the mushriks - they would not hesitate to violate even the holy sanctuary of Ka'bah to harm the Muslims. The situation was extremely severe for the slaves who converted to Islaam. Umayyah ibn Khalf would lay Bilal d on the burning sand and put a huge rock on his chest. Abu Jahl thrust a spear in the abdomen of Sumayyah g, the mother of Ammar ibn Yasir d, and she became the first shaheed in Islaam. Rasulullah r used to enjoin upon them to have patience and give them the glad tidings of jannah. The mushriks laid three years of complete boycott when the sahaaba f lived in the gorges of Makkah. No one was allowed to bring any food in aid or to trade. In order to survive they had to eat leaves of trees and skin of dead animals. All of this was because of their rejection of polytheism. Finally, they emigrated to Madeenah, leaving their jobs and properties behind. The journey itself was harsh and dangerous as the migrants could be robbed or killed on the way. In this struggle, like men, the women of sahaaba lent full support, sharing the burden with men in their own way. It is not possible to write a full account of each and every sahaabiya and their sacrifices and struggles in this short space. However, some examples are given now: Asma bint Abu Bakr g

She is the step-sister of Aa'isha g and the eighteenth person to embrace Islaam. She was twenty-seven years old at the time of the hijrah. She migrated to Madeenah after the safe migration of rasulullah r and Abu Bakr d. When she reached Quba, she gave birth to Abdullah bin-Zubair d, the first Muslim baby born since the hijrah. She says: When I was married to Zubair d, he had neither money nor property of any kind. He had only one camel for carrying water and one horse. I would bring fodder for the animals and datestones to feed them instead of grass, bring water from the well, mend bucket myself when needed, and attend to other domestic duties. Attending to the horse was the most difficult of all jobs. I was not good at baking and, therefore, after kneading the flour, I would take it to ansaar women in my neighbourhood, who would bake bread for me. When we arrived in Madeenah, rasulullah r allotted a piece of land to Zubair d two miles away from the town. I would bring date stones from there on my head. One day when I was coming in this fashion, I met rasulullah r with a group of ansaar in the way. He stopped his camel. From his gesture, I understood that he intended to give me a lift. I felt shy of going with men, and I also remembered that Zubair d was very sensitive in this matter. Rasulullah r understood my hesitation and left me alone. When I reached home, I narrated the story to Zubair d and told him that, due to my own shyness and his sensitiveness, I did not avail of the offer of rasulullah r . He said, 'By Allaah I am more sensitive about your carrying the load over such a long distance, but I cannot help it. In fact, sahaaba remained occupied in striving in the path of Allaah and all other such jobs had to be done by their womenfolk. Sometime later, Abu Bakr d . 826 .

10.4

Remain Steadfast & Persevere

transferred to us a servant that rasulullah r had given to him. I was therefore relieved of attending to the horse, which had been really very hard for me [63]. On another occasion Asmaa g says Ď&#x2020; , I was once in the land in the Banu Nadheer district that rasulullah r had apportioned to Abu Salma d and (my husband) zubayr d. Zubayr d had left with rasulullah r on a journey. Our neighbour was a Jew who had then slaughtered a goat and cooked it. When I smelt the aroma, I experienced a desire like I never felt before. At that time, I was expecting my daughter Khadija and could not bear the desire. I then went to the Jewish woman to ask for some fire with the hope that she would give me some to eat because I really had no need for the fire. When I smelt the aroma (from inside the house) and saw the food, my desire grew even more intense and extinguished the fire (she had given me). I then returned a second time to ask for fire and again a third time. I eventually sat down to cry and prayed to Allaah. When the Jewish lady's husband returned, he asked her, 'Has anyone been to you?' Yes,' she replied, 'an Arab lady came to ask for some fire.' He said, 'I shall never eat the food until you send some to her.' A plate of food was then sent to me. There was nothing on earth that I enjoyed more than that meal. Khansa g

She embraced Islaam in Madeenah, along with some others of her clan. Ibn Athir ? writes: "All masters of literature are unanimous in declaring Khansa g as the best woman poet in Arabic. No woman in history has ever written such poetry as Khansa g." During the reign of 'Umar d in 16h, the famous battle of Qadisiyyah was fought between the Muslims and the Persians. Khansa g, along with her four sons, took part in this battle. On the eve of the battle, she exhorted all her four sons, saying: O, My sons! You embraced Islaam and emigrated of your own free will. By Allaah, beside Whom there is no God, you all are the sons of the same father, just as you are the sons of the same mother. I never betrayed your father, nor defamed your maternal uncle. I never allowed a blot to come on your high birth nor polluted your pedigree. You know what rewards Allaah has promised for those who fight against the disbelievers in His path. You must remember that the everlasting life of the hereafter is far better than the transitory life of this world. Allaah has said in His Holy Book:

O you who have believed, persevere and endure and remain stationed and fear Allaah that you may be successful. | 3:200 | Ď&#x2020; Tabraani.

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When you get up tomorrow morning, be prepared to contribute your best in the battle. Go ahead into the enemy lines, seeking help from Allaah. When you see the flames of war rising high, get right into the centre and face the enemy chiefs. Insha-Allaah you will get your abode in paradise with honour and success. Next day, when the battle was in full swing, all the four sons advanced towards the enemy lines. One by one, they attacked the enemy, reciting the words of their mother in verses and fought till all of them were martyred. When the mother got the news, she said: Alhamdulillah. Glory to Allaah Who has honoured me with their martyrdom. I hope that Allaah will unite me with them under the shade of His mercy [63].

10.4.6

Role of Mortal Combat

Fighting is ordained for you though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know. | 2:216 | This does not mean Allaah loves warfare - rather He extinguishes the fire of war:

The Jews say: "Allaah's Hand is tied up." Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends as He wills. Verily, the revelation that has come to you from your Lord makes many of them increase in rebellion and disbelief. We have put enmity and hatred among them till the Day of Resurrection. Every time they kindled the fire of war, Allaah extinguished it; and they (ever) strive to make mischief on the earth. And Allaah does not like the mischief-makers. | 5:64 | Jihaad in the form of mortal combat is prescribed in certain conditions. We must seek advice of trustworthy ulama who have deep insight in this field. We must understand what triggers it and what are the prerequisites. Otherwise, one will fight to further the cause of shaitaan rather the cause of Allaah. People of desire who call for jihaad without following the guidance from Qur'an and sunnah will cause more harm than good. . 828 .

10.4

Remain Steadfast & Persevere

Many ulama make a distinction between offensive and defensive fighting. Shaykh Albani ? explains the difference thus: So it is upon the Muslims all of them even the women to each stand upright with what they are able to do in terms of jihaad to defend themselves against the enemies who have attacked them from inside their own land. Here there is no mention of having an ameer or the obligatory preparation that the Muslims establish. However the (other) jihaad which we say has to have an ameer, a person in charge, to be in preparation for - in the two types of it. The first being the ma'nawee (spiritual) and the second being the maadeee (material). The jihaad that is referred to is to pass on the Islamic call from a Muslim land to a non-Muslim land [382]. In any case, the intention behind fighting must be to seek the pleasure of Allaah alone. No worldly motive or revenge should be mixed with it - the understanding of the sahaaba sheds more light into this. Narrated Sa'eed bin Jubair d: 'Abdullah ibn 'Umar came to us and we hoped that he would narrate to us a good hadeeth. But before we asked him, a man got up and said to him, "O Abu 'Abdur-Rahman! Narrate to us about the battles during the time of the afflictions, as Allaah says:

And fight them until there is no more afflictions.

| 2:193 |

Ibn 'Umar d said: Do you know what is meant by afflictions? Let your mother bereave you! Muhammad used to fight against the pagans, for a Muslim was put to trial in his religion (The pagans will either kill him or chain him as a captive). His fighting was not like your fighting which is carried on for the sake of ruling [6]. Narrated by Abu Musa al-Ash'ari d: A man came to rasulullah r and asked, "O Rasulullah! What kind of fighting is in Allaah's cause? (I ask this), for some of us fight because of being enraged and angry and some for the sake of his pride and haughtiness." Rasulullah r raised his head (as the questioner was standing) and said: He who fights so that Allaah's Word (Islaam) should be superior, then he fights in Allaah's cause [6]. Allaah I testifies the truthfulness of those believers who fight in His cause:

Among the believers are men who have been true to their covenant with Allaah ∗ ; of them some have fulfilled their obligations ⋄ ; and some of them ∗ i.e. ⋄ i.e.

They have gone out for holy fighting, and showed not their backs to the disbelievers. They have been martyred.

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are still waiting, but they have never changed in the least. That Allaah may reward the men of truth for their truth, and punish the hypocrites, if He wills, or accept their repentance by turning to them (in mercy). Verily, Allaah is Ever Oft-Forgiving, Most Merciful. | 33:23-4 | In the Qur'an, Allaah gives many other rationales for mortal combat:

And what is wrong with you that you fight not in the cause of Allaah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help." Those who believe, fight in the cause of Allaah, and those who disbelieve, fight in the cause of taghut. So fight you against the friends of shaitaan; Ever feeble indeed is the plot of shaitaan. | 4:75-6 |

And if Allaah did not check one set of people by means of another, the Earth would be full of mischief. But Allaah is full of bounty to the worlds. | 2:251 |

And were it not that Allaah checks one set of people by means of another, monasteries, churches, synagogues and masjids, wherein the name of Allaah is oft mentioned, would surely have been pulled down. Indeed Allaah will help those who help His cause. Truly, Allaah is All-strong, All-mighty. | 22:40 | Narrated by Salamah ibn Nufayl Kanadi d: I was sitting in the presence of rasulullah r , and a man said, "O Rasulullah! People have tethered their horses and laid down their arms, saying, 'There is no jihaad, war is over.'" Rasulullah r turned to face him and said, "Now, now! Fighting has come! And a group of my ummah will continue fighting on (the way of) truth, and Allaah will subdue the hearts of peoples and provide for (the mujaahids) from them, until the Hour is established and until Allaah's promise comes to pass. And good is tied to the forelock of the horse until the Day of Resurrection [13]. . 830 .

10.5

Remain Steadfast & Persevere

Rasulullah r said: I was ordered to fight the people until they say bear witness that there is nothing worthy or worship besides Allaah and that Muhammad is the Messenger of Allaah, and they establish salaat and give zakaat. So if they do that, then their blood is protected by me except for the right of Allaah (i.e. punishment etc.) and their reckoning is with Allaah [6, 8]. We must understand the meaning of this hadeeth in the right context in light of the understanding of the sahaaba f . Did rasulullah r fight or kill all those mushriks who he found in Makkah after the conquest of Makkah when he had all the power to do so? Did Muslims kill all the non-Muslims when they agreed to pay jizya? Yet, sahaaba f fought Muslims when they denied to pay zakaat or those who declared takfeer upon Muslims for their sinning. Rasulullah r warned us: Those who go to extremes are destroyed [12]. One must follow the strict ethos of war as laid down by shari'ah. Allaah sent this deen to benefit the whole mankind. Women, children, elderly and unarmed civilians cannot be a target under any circumstance. This is why when Muslims used to invade countries the civilians used to welcome them for saving them from tyranny. Killing innocents is the method of blood thirsty oppressors like the Mongols who ravaged the world in the middle ages and those even today call killing innocents "Collateral damage." As for believers who desire khilaafa, should know that the History of Islaam post Muhammad r offers only one model. This is the way the great Umayyads came to power, this is the way the great 'Abbasids came to power, this is the way Salah-ud-Deen ? came to power, this is the way the Ottomans came to power, this is the way Moghuls came to power, this is the way Uthman Dan Fodio ? came to power, this is the way Saudis came to power, this is the way Taliban came to power, this is the way Somali Islamic Courts came to power, and many others like them. They were all successful in their own way, the longest reigning Ottomans lasted for 623 years (re-inventing themselves few times) while the shortest ones lasted only few months. There exists tremendous similarities in their rise and fall. Their rise correspond to: • a fervour to establish truth and justice. • the effort of the most noble amongst their generation. • the people with most tawqa among their leadership. • ascending from a political abyss and a general low in morale. Therefore, it is incumbent upon those who want to establish khilaafa to study the days, months and years prior to the establishment of these entities in the minutest detail. It is very important that we study the vision, principles and qualities which made them so successful. Eventually however, khilaafa must return upon khulafa-ar-Rashideen as decreed by Allaah, which we can ascertain from many saheeh hadeeths. No doubt, Allaah will bring it about through Muslims who are the best in their generation. .

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Means to Unity

And hold fast, all of you together, to the Rope of Allaah, and be not divided among yourselves. | 3:103 | This is the command of Allaah regarding the way we should submit to His will. Immediately after reminding us to hold firm to His covenant [3] as a community of believers, Allaah cautioned us not to divide amongst us. Unity is of crucial importance as: • Division, disputes and disunity denies us the help of Allaah when we need Him the most. Lack of unity degrades us in His sight. Allaah expressed His pleasure on those who were present at the Pledge of ar-Ridwan:

Verily, those who give bai'ah to you (O Muhammad r), they are giving bai'ah to Allaah. The Hand of Allaah is over their hands. | 48:10 | Rasulullah r explained: Indeed Allaah will never unite this ummah upon misguidance and the Hand of Allaah is upon the jama'ah [9]. The hand of Allaah is over the jama'ah, so follow the great mass of believers, and whoever dissents from them departs to Hell [14]. • Disunity weakens our resolve, wipes out our strength and makes us vulnerable against our enemies.

And obey Allaah and His Messenger r, and do not dispute lest you lose courage and your strength departs, and be patient. Surely, Allaah is with the patient. | 8:46 | • We need unity not only in pure worship, in supporting each other to follow deen, but we need unity to develop and run various social institutions. Allaah tells us about the believers who work in such harmony:

The believers, men and women, are auliya' of one another…

| 9:71 |

Unity is something that we will neither get on a plate nor will it be achieved through lecturing on it's importance, the lack of it or the evils thereof ⋏ . Unity is a blessing we must make ourselves worthy of. We need to find out from Qur'an, Sunnah and the salaf how to work towards unity, how to maintain it and how not to work against it. ⋏ A lot of people dwell on this aspect - do they really think Muslims need to be informed about how disunited they are sometimes!

. 832 .

10.5

Means to Unity

What follows then is a discussion on causes of disputes and disunity as well as aspects of our conduct which promotes it. In this issue, just like any other aspect of deen, the conduct of sahaaba f is the yardstick. Indeed they were the living example of a community that lived by Qur'an and Sunnah. By the will of Allaah they remained united, as a whole, until the middle of Uthman d's khilaafa. However, it is their attitude at times of unity and disunity which will remain a blazing example of human achievement! No people has been tried with so much trials and tribulations as them despite the fact that they were from different nations and tribes, from all strata of society and in their midst were munafiqs who worked day and night to sow discord and disunity.

10.5.1

Implement Complete Deen Allaah I has blamed and reproached the Christians by telling:

And from those who say, "We are Christians", We took their covenant, but they abandoned a good part of the message that was sent to them. So We planted amongst them enmity and hatred till the Day of Resurrection. | 5:14 | Therefore, not implementing the deen completely is a source of disunity in the ummah. How can they remain united when some of them decided to leave a part of the deen or apply something else to replace it? How can people who have given in to their lusts and desires unite with those who have submitted totally to dictates of their deen? So it is necessary that everyone in the community seeks to live by the principles of deen. Forgetting/abandoning a portion of the Message is something Allaah has warned us against.

O you who believe! Enter perfectly into Islaam and follow not the footsteps of shaitaan. Verily, he is to you an open enemy. | 2:208 | Rasulullah r left us on a clear straight path and he also warned us about the deviated groups just as it happened to previous nations - only difference being there will have more splitting and groups in this ummah. The people of the Book were upon truth until they wilfully decided to turn their back against part of it. As a consequence, Allaah put disunity amongst them:

And the people of the Scripture differed not until after there came to them clear evidence. | 98:4 | In order to remain a united ummah we must abandon all groups which do not enjoin practising deen in its entirety and which only practice what they desire to practice. Grouping around one part of deen neglecting other parts is the heritage of the perished nations. .

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Allaah I mention in the Qur'an:

And verily, this your religion is one religion, and I am your Lord, so fear Me. But they (men) have broken their religion among them into sects, each group rejoicing in what is with it (as its beliefs). So, leave them in their error for a time. | 23:52-4 | Hence, when we begin to implement deen completely in our lives then, no doubt, Allaah will bless us with unity that we need so much just as he blessed the sahaaba in Madeenah:

And hold fast, all of you together, to the Rope of Allaah, and be not divided among yourselves, and remember Allaah's Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren, and you were on the brink of a pit of Fire, and He saved you from it. Thus Allaah makes His ayat clear to you, that you may be guided. | 3:103 | When sahaaba f wholeheartedly submitted to the will of Allaah, they were blessed with unity - they forgot the differences that existed between them. They forgot their places of birth - Makkan, Madeenan, Yemeni, Persian or Roman. They lost their colour and did not care who was rich and who was poor.

10.5.2

Avoid Bidʼah It is reported by Sufyaan Ibn Uyainah who said ▷ , I heard 'Aasim al-Ahwal narrating from Abul-Aaliyah who said: Beware of these innovations because they cause enmity and hatred between you, but stick to the original state of affairs present before they divided. Aasim said, So I told it to al-Hasan al-Basri, so he said, "He has given you sincere advice, by Allaah, and has told you the truth." Ramadan is a great sign in this regard. For a whole month the Muslim ummah fasts, in some cases for more than twenty hours daily, and pray together in the mosque even in the middle of the night in large numbers unlike any other time during the year. This was possible because in Ramadan we abandon our whims and desires for the sake of fulfilling commands of Allaah to fast. ▷ Reported

. 834 .

in Hilyatul-Awliyaa of Imaam Abu Nuiaim al-Asbahaanee and its isnaad is authentic [410].

10.5

10.5.3

Means to Unity

Stop Sinning Sinning ⋆ is a major cause of the disunity within the ummah. It can break the bonds of brotherhood. Rasulullah r is reported to have said: No two people are friends for the sake of Allaah or in Islaam, but they will be split apart by the first sin committed by either of them [7, 12, 72]. No doubt disunity is a calamity, resulting from our own evil deeds:

Say: "He has power to send torment on you from above you or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another." | 6:65 |

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. | 42:30 | Confusion and strife is a tremendous trial from Allaah. This ummah is not secure from such happenings and the history is replete with such incidences of disunity even to the extent of bloodshed. It is reported from Sa'd bin Abi Waqqaas d who said [8]: We went along with rasulullah r until we came to the masjid of banu Mu'awiya, so rasulullah r entered and prayed two raka'as so we prayed along with him. So he called upon his Lord for a long time, then he said: I asked my Lord for three things: I asked Him that He should not destroy my nation with a deluge so He granted me that: I asked him that He should not destroy my nation with famine - as happened to the people of Fir'awn so He granted me that: and I asked Him that they should not fight amongst themselves - but He refused me that. Similarly, Khabbaab ibn al-Arat d said [12, 13, 9]: I came to rasulullah r on a night in which he spent the whole of it in prayer until it was fajr, so rasulullah r concluded his prayer with tasleem. I said: 'O Rasulullah: You have prayed a prayer this night the like of which I have not seen you pray.' Rasulullah r said: Indeed it was a prayer of hope and fear. In it I asked my Lord, the Mighty and Majestic, for three things. He granted me two and refused me one. I asked my Lord, the Mighty and Majestic, that He should not destroy us with that which He destroyed the nations before us - and He granted it to me; I asked my Lord, the Mighty and Majestic, that He should not overwhelm us with an enemy from other than us - so He granted it to ⋆ Sinning has many other evil effects. Written by Ibn al-Qayyim ? in al-Jawab al-Kafi: "And sins leave ugly, despicable, and harmful effects to the heart and body in this world and the next that none know except Allaah. From them is that one is prevented from 'ilm, as 'ilm is a light that Allaah places into the heart, and sins put out this light. When ash-Shafi’i sat in front of Malik to read to him, he was amazed at what he was seeing of ash-Shafi’i’s intelligence, wisdom, and complete understanding and comprehension, saying: "I see that Allaah has placed light in your heart. So, don't put it out with the darkness of sin." And ash-Shafi’i ? said: I complained to Waki' of my bad memory. So, he advised me to abandon sins; And said: "Know that 'ilm is a blessing and the blessing of Allaah is not accessible to the sinner."

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me; and I asked my Lord, the Mighty and Majestic, that He should not cause us to divide into separate groups each attacking the others, but He refused me that. Shaykh ibn al-'Uthaymin ? said: By Allaah, sins affect the security of a land; they affect its ease; its prosperity; its economy; and they affect the hearts of its people. Sins cause alienation between the people. Sins cause one Muslim to regard his Muslim brother as if he were upon a separate religion other than Islaam. But if we sought to rectify ourselves, our families, our neighbours and those in our areas, and everyone we are able to rectify, if we mutually encouraged good and forbade evil, if we assisted those who do this with wisdom and wise admonition - then it would produce unity and harmony. Allaah, the Mighty and Majestic, says:

Let there arise out of you a group of people inviting to all that is good, enjoining ma'ruf and forbidding munkar. And it is they who are the successful. And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment. | 3:104-5 | I call myself and you, O my brothers, to come together upon the deen of Allaah, the Mighty and Majestic; support one another in establishing the shari'ah of Allaah; advise each other sincerely with wisdom and wise admonition; debate with those whom we have to debate with in the best way and by satisfying them with textual proofs and intellectual proofs and do not abandon the people of false beliefs upon their falsehood since they have a right upon us that we should explain the truth to them and encourage them to follow it and that we explain what is false to them and warn against it [108]. We must refrain from all kinds of sins, not to mention the major sins. Abu Hurayra d reported [6, 8]: Rasulullah r said: Avoid the seven fatal sins. They said: Rasulullah, what are they? He said: Associating partners with Allaah, Sorcery, Killing a soul which Allaah has forbidden except by legal right, Consuming usury,

Consuming the property of an orphan, Fleeing on the day of battle and Slandering unthinking chaste believing women.

Rasulullah r further explains the process by which sinning leads to estrangement. If a ummati reaches such a dark state, can he or she render any capacity to unite? . 836 .

10.5

Means to Unity

Rasulullah r said: Tests are shown to the hearts like a straw mat, straw by straw. Whichever heart accepts them, and absorbs them, gets a black spot placed on it, and whichever heart rejects them, gets a white, clear spot on it. This goes on until the hearts are of two types: a heart which is white, smooth, and clear like a polished stone which will not be harmed by further trials or tests for as long as the heavens and the earth last, and another dark and blemished; it is like a hook turned over the wrong way on which nothing can be hung - it neither acknowledges what is right nor rejects what is wrong, except for that which happens to coincide with its lusts and inclinations with which this heart has become fully absorbed [140]. A man once came to Imaam Ibrahim ibn Adham / for some advice about how to stop sinning. They had the following conversation: The man said, "Imaam Ibrahim, I keep doing sinful actions. I have come to ask you for some advice on how to stop doing these things." The imaam said, "Yes, I will tell you five things, and if you are able to carry them out, disobedience will not harm you." The man said, "Please tell me." The imaam said, "Whenever you think about disobeying Allaah, then do not eat from His Sustenance." The man was incredulous. "What on earth can I eat when all of it is from the Sustenance of Allaah?" The imaam then asked, "Is it then good that you should eat from His Sustenance and then proceed to disobey Him?" The man submitted, "No, you are right. Please tell me the second thing." The imaam cont., "When you want to disobey Him, then do not live in His Lands." The man was again stunned. "This is more impossible than the first! When the skies, the Earth and what was between them belong to Him, where will I possibly live?" The imaam said, "Look at the big picture. Is it then right that you eat from His Sustenance, live in His Lands and disobey Him while doing so?" The man replied solemnly, "No, you are right. Please tell me the third point." The imaam said, "Whenever you think you are about to disobey Him, then go somewhere He will not see you. When you are there then disobey Him." The man replied with surprise, "How can I do it when from all that is in the skies, the Earth, the mountains and oceans in totality, there is no place except that it is in submission to Him and under His supervision? He sees what is in the abyss of the oceans and under the layered rock of the mountains." The imaam again answered, "You are absolutely right, so how is it that you eat His Sustenance, live in His Lands and openly disobey Him?" The man replied, "Good point. Let me hear the fourth point." He stated, "When the angel of death comes to take your soul, tell him, 'Leave me for awhile, so I can repent'." The man answered, "He would never accept that from me." The imaam stated, "This is a good answer. If you disobey Him, there is no / Imaam Ibrahim ibn Adham (d 162h) was one of the grand imaams of the third age. He travelled as far as Makkah, Syria, Jordan, Lebanon and Palestine, sitting with noble ulama and imaams such as Sufyan ath-Thawri, al-Fudail ibn 'Iyad and others. Those in his time knew him to be a tireless preacher and constant in his worship.

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guarantee from the pangs of death, nor will it be accepted that things be delayed, so you will die without repentance. How is your state then?" The man answered, "I would like to hear the fifth point now." The imaam finally stated, "When the angels of wrath come to take you to the Fire, then do not go with them." The man replied, surprised, "They would never leave me to do that." The imaam said, "So if you are not able to refuse them, but carry on doing sinful actions, how can you hope for purification?" The man said, "I trust in Allaah." The man became a student of Imaam Ibrahim ibn Adham ?, worshipping Allaah obediently until he died. Ibn Qudamah ?, who narrated the above story, gave the following advice for us: When you are tested with disobedience then repent quickly, seeking forgiveness and showing remorse. Weep for your sins, for you do not know how severe they really are in relation to yourself [368].

10.5.4

Realise the Status of a Believer Instead of passing judgement on a believer for every bad action which is done in the past, we must acknowledge the value of the believer in the sight of Allaah. Rasulullah r said: If anybody comes on the day of resurrection who has said: La ilaha illa-Allah, sincerely, with the intention to win Allaah's pleasure, Allaah will make the hell fire forbidden for him [6, 8]. If anyone testifies that none has the right to be worshipped but Allaah alone Who has no partners, and Muhammad is His slave and his apostle, and that Jesus is Allaah's slave and His apostle and His word which He bestowed on Mary and a soul from him, and that jannah is true, and jahannam is true, Allaah will admit him into jannah with the deeds which he has done even if those deeds were few [6, 8, 12, 9]. A Muslim's honour is sacred. Elders deserve respect whereas youths need mercy ∗ . During the Farewell Hajj, rasulullah r addressed the assembly of Muslims, saying: Your lives, your honour, and your property are as sacred to each other as the sacredness of this your day, in this your month, and in this your city [8]. Reported by 'Aa'isha g ⋄ : Rasulullah r asked his sahaaba, 'Do you know what the worst form of usury is in the sight of Allaah?' They said, 'Allaah and His Messenger know best' He r replied, 'The worst form of usury is the violation of the personal honour of a Muslim.' He then recited,

Those who harm believing men and believing women undeservedly have laid upon themselves a calumny and a manifest sin. | 33:58 | ∗ See

section 4.2.6. by Ibn Abu Hatim, Ibn Murdawai and al-Bayhaqi.

⋄ Reported

. 838 .

10.5

10.5.5

Means to Unity

Develop Caring Manners The Muslims' love is founded solely on their love and fear of Allaah, and it is through this love and faithfulness, that they feel towards Allaah, that they love one another. In the Qur'an, Allaah describes this strong bond between Muslims:

The believers are but brothers.

| 49:10 |

In the same vein, rasulullah r said, The similitude of the believers in their mutual love, mercy and affection is that of the body. When one limb of it aches, the rest of the body aches with sleeplessness and fever [6, 8, 9]. The Muslim is the one who the Muslims are safe from his tongue and his hand and the Muhajir is the one who abandon that which Allaah has declared unlawful [6, 8]. Reported by Abu Musa d: Rasulullah r said, "A believer in respect of another believer is like a building whose parts support one another." and he intertwined his fingers [6, 8]. Rasulullah r worked to foster a caring and loving relationship between Muslims. The success of this was displayed when ansaar shared their possessions with the muhajirs who emigrated from Makkah. He r said: If anyone seeks protection in Allaah's name, grant him protection; if anyone begs in Allaah's name, give him something; if anyone gives you an invitation, accept it; and if anyone does you a kindness, recompense him; but if you have not the means to do so, pray for him until you feel that you have compensated him [10]. Cover a Muslim始s Faults

Covering faults of the Muslims carries immense reward from Allaah. Rasulullah r said: No slave veils another slave in this world without Allaah veiling him on the Day of Rising [8]. The Muslim is the brother of the Muslim. He should not wrong him nor surrender him to his enemy. Allaah will take care of the needs of anyone who takes care of the needs of his brother. On the Day of Rising Allaah will dispel the anxiety of anyone who dispels the anxiety of another Muslim. On the Day of Rising Allaah will veil anyone who veils another Muslim [6, 8]. Whoever witnesses the humiliation of a believer and doesn't support him while being capable of supporting him, Allaah will humiliate him before all the creatures (on the day of judgement) [12]. Narrated by Abu Hurayra d: A man who had drunk wine was brought before rasulullah r . 'Beat him,' he ordered. Some of us beat with our hands, some with our sandals and some with our garments. When he left, one of the people said, 'May Allaah disgrace you!' He r said, 'Do not say that. Do not help shaitaan against him [6].' .

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Being Gentle & Forgiving

Allaah I loves forgiving and He recommends his bondsmen to forgive as well. He loves those who forgive others,

And hasten to forgiveness from your Lord, and for jannah as wide as the heavens and the earth, prepared for muttaqins. Those who spend (in Allaah's cause) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allaah loves muhsins. | 3:133-4 |

The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is with Allaah. | 42:40 |

And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allaah. | 42:43 | Allaah I commanded us to be gentle by way of enjoining rasulullah r to deal with his sahaaba gently.

And lower your wings for the believers.

| 15:88 |

Rasulullah r once said to Aa'isha g: Aa'isha, verily Allaah is kind and He loves kindness and confers upon kindness, which he does not confer upon severity and does not confer upon anything else besides it (kindness) [8]. Rasulullah r further said: If someone does not show mercy to people, Allaah will not show mercy to him [6, 8]. Shall I tell you who is unlawful for the Fire - or the one for whom the Fire is unlawful? It is unlawful for everyone who is easy, flexible, modest and uncomplicated [9]. Aa'isha g also said: Whenever rasulullah r was given the choice of one of two matters, he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would not approach it. Rasulullah r never took revenge (over anybody) for his own sake but (he did) only when Allaah's Legal Bindings were outraged in which case he would take revenge for Allaah's Sake. [6]. . 840 .

10.5

Be Generous

Means to Unity

â&#x2039;?

Rasulullah r is reported to have said: Verily Allaah the Mighty and Majestic, is Generous, He loves generosity and noble character and hates the despicable character [72]. He who desires to be rescued the fire of jahannam and to enter jannah should die when he believes in Allaah and the Last Day, and should deal with others as he wishes to be deal with [8]. Softness is never put inside anything except that it beautifies (embellishes) it, and harshness is never put inside anything except that it makes it ugly [8]. Sahaaba f preferred others over themselves even when they were in need.

And those who, before them, had homes (in Madeenah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Bani an-Nadir), and give them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful. | 59:9 | Abdullah bin Amr d narrated that a man asked rasulullah r , "whose Islaam is good?" or "what sort of deeds (or what qualities) of Islaam are good?" He r replied, To feed and to greet those whom you know and those whom you do not know [6]. Narrated by Aa'isha g: A group of Jews came to rasulullah r and said, "As-samu 'Alaika " (Death be on you), and I understood it and said to them, "Alaikum AsSamu wa-l-la'na (Death and curse be on you)." Rasulullah r said, "Be calm! O 'Aa'isha, for Allaah loves that one should be kind and lenient in all matters." I said. "O Rasulullah! Haven't you heard what they have said?" Rasulullah r said, "I have (already) said (to them), 'Alaikum (upon you)' [6]. DonĘźt Mock or Ridicule

Mocking and ridiculing is no small matter. It usually begins unwittingly as a joke - but it ceases to be funny when it hurts people's feelings and then it must be stopped. Making sly remarks about certain features of people or their family/tribal/cultural background can do lasting damage to the brotherhood. â&#x2039;? Al-Manawee says in Fayd al Qadeer: "This noble character is the manners and attributes ordained in the deen, not those deemed noble in worldly affairs, for the elevated in them are in actual fact despised."

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Allaah I warned in the Qur'an:

O you who believe! Let not a group ridicule another group; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. Nor defame one another, nor insult one another by [offensive] nicknames. Evil is the name of wickedness after faith. And whosoever does not repent, then such are indeed zaalims. | 49:11 | Narrated by Aa'isha g that she said to rasulullah r: "It is enough for you in Safiyyah ▷ that she is such and such," meaning that she was short. He replied, "You have said a word which would change the sea if it were mixed in it [12, 9, 10, 18]."

10.5.6

Collective Deeds Take Priority Islaam lays great importance upon collective effort, even at the expanse of individual pursuits. The daily five times salaat can thus be seen as a training to nurture this ethos. When it's for salaat with jama'ah, everyone is required to disengage from every other occupation, even any other individual salaat. When musallis ⋆ are gathered rasulullah r used to say: Straighten your rows and bring yourselves close together [6]. Straighten yourselves and do not differ, lest your hearts should differ [8]. Straighten your rows (he said it three times), by Allaah either you straighten your rows or Allaah will cause conflict between your hearts [10, 15, 12]. Neglect of coming together and lining up in this action can lead to their disunity and Allaah knows best. This is one reason why salaat with jama'ah takes priority over individual salaat. Ibn 'Abbas d narrates that: Rasulullah r deputed 'Abdullah ibn Rawaha d on an expedition and that was on Friday. His companions set out in the morning, but he decided to stay back and offer salaat with rasulullah r , and join them later. When he offered salaat with rasulullah r, he was seen by rasulullah r. He enquired: What prevented you from going out in the morning with your companions. He replied: I intended to offer Salat-ul-Jumu'ah with you and then join them. Rasulullah r said: Even if you spend whatever is in the world, you will not be able to achieve the reward of those who left in the morning [9]. There are many other occasions when Muslims must give precedence to collective efforts. For example, one person coming late for mashwara wastes everybody else's time. ▷ Another ⋆ Musalli

. 842 .

wife of rasulullah r. - One who is performing salaat.

10.5

10.5.7

Means to Unity

Give Those in Authority Their Due 'Umar ibn al-Khattab d said, There is no Islaam without a community, and there is no community without a leadership, and there is no authority without hearing and obeying ∗ . The importance and need of obeying the ameer or those in authority over us in the community is paramount and this was discussed in detail in section 4.2.3. Here, we peek further into the lives of the salaf, in their attitude to leadership of the community to garner what is required of us in difficult circumstances in relation to unity. Without a leader the community falls prey to shaitaan and chaos ensues. In fact,this is the case with every level of society - from nuclear family to global level. We find in sahaaba f giving precedent to selection of ameer over the burial of the body of rasulullah r the importance of political leadership of the ummah. In every matter, Muslims should appoint an ameer who would draw on right manpower to guide the community. Rasulullah r gave priority to appointing of ameer in even such matters as travelling, let alone salaat with jama'ah and governorship. Rasulullah r said: When three (people) go out on a journey, they should appoint one of them as their leader [10]. H. Imaam Shawkani ? said in this regard in Nayl al-Awtar: In the absence of a leader, each individual would impose his own opinion, and act according to the dictates of his own desires, and the group would be destroyed. Thus, with leadership, disagreements are lessened and unity is enhanced. If this (leadership) is prescribed for (a group of) three in the wilderness, or who are travelling, then its rightfulness is more important and more appropriate for a large company inhabiting a town, who are in need of repulsion of injustice and resolution of disputes. What is necessary then is the development of every member of the community such that he/she will know how to obey those in authority. If they begin to act righteously Allaah will enable good leadership to rise from them. The masses should support their ameers by overlooking their mistakes as much as possible, advising in private and by making du'a so long as they do not order them to do forbidden actions. Disunity is imminent when people start speaking about matters beyond their remit, when they forget that following ameer is following the rasulullah r and following rasulullah r is following Allaah I . Muslims must be alert to propaganda from the enemies of Allaah and His deen, the munafiqs and the people of desires who conspire to create a rift between them and their rulers. Anas d narrates: The senior companions of rasulullah r used to prevent us from certain misdeeds. They would say, "Never speak ill of your leaders, never betray them and never disobey them. Fear Allaah and exercise patience because the event (Qiyaamah/death) is close by ⋄ ." ∗ Reported

⋄ Recorded

by Imaam Askalani, in his Kitab al-Hisaba. by Ibn Jareer as quoted in KanzuJ Ummaal.

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Just as being in authority is a test for the respective people, getting close to those in authority is a test. Rasulullah r said: Whoever goes to a sultan is exposed to fitna [10, 9, 11, 13]. Regarding fitna, Hudhayfa ibn al-Yaman g said, "Beware of the stations of fitna!" People asked, "And what might they be?" He said, "The gates of the leaders. One of you enters upon the ruler, validates his lies, and flatters him with falsehood." Sa'eed ibn al-Musayyib ? said, "When you see a ulama making rounds of the rulers then beware of him, for he is a fraud." Similarly, on the opposite end of the spectrum it is not the manhaj of ahle-Sunnah to publicize and rebel against rulers. Said Imaam Abu Bakr al-Aajurree ? (d 360h): It is not permissible for the one who sees the uprising of a khaarijee who has revolted against the leader, whether he is just or oppressive - so this person has revolted and gathered a group behind him, has pulled out his sword and has made lawful the killing of Muslims - it is not fitting for the one who sees this, that he becomes deceived by this person's recitation of the Qur'an, the length of his standing in salaat, nor his constant fasting, nor his good and excellent words in 'ilm when it is clear to him that this person's way and methodology is that of the Khawarij [118]. Rasulullah r said, There are three things towards which the heart of a Muslim never shows hatred or rancour: Making ones action sincerely for Allaah; giving obedience to the rulers (wulaatul-umoor); and sticking to the Jama'ah (united body). Since their supplication encompasses those who are behind them (i.e. those whom they rule over) ⋏ [12, 9, 11]. S. He who sees from his ruler something he dislikes, let him be patient with him, for he who splits away from the jama'ah by a hand-span and then dies, dies a death of Jahiliyya [6, 8] ▷ . The person must obey in whatever he loves, and in whatever he hates, in ease and in hardship, in willingness and un-willingness; except if he is commanded to disobey Allaah. So if he is commanded to disobey Allaah, then he should not listen, not should he obey [6]. It is also related by Ibn Sa'ad in Tabaqaatul Kubraa: A group of Muslims came to al-Hasan al-Basri seeking a verdict to rebel against al Hajjaaj. So they said, "O Abu Sa'eed! What do you say about fighting this oppressor who has unlawfully spilt blood and unlawfully taken wealth and did this and that?" So al-Hasan said, "I hold that he should not be fought. If this is the punishment from Allaah I, then you will not be able to remove it with your swords. If this is a trial from Allaah (Ta'aala), then be patient until Allaah's Judgement comes, and He is the best of Judges." So they left al-Hasan, disagreed with him and rebelled against al Hajjaaj - so al Hajjaaj killed them all. ⋏ In one narration recorded by Ibn Majah the hadeeth ends with - "Their du'a is answered (i.e. encompassing every good, and all of the people)." ▷ In another narration, "then he has thrown off the yoke of Islaam from his neck [9, 12].

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10.5

Imaam al-Barbahaaree ?

⋆

Means to Unity

(d 329h) said:

If you find a man making supplication against the ruler, know that he is a person of innovation. If you find a person making supplication for the ruler to be upright, know that he is a person of the sunnah, if Allaah wills. Fudayl Ibn 'Iyaad (d 187h) said, "If I had an invocation which was to be answered, I would not make it except for the ruler." It was said to him, "O Abaa 'Alee, explain that to us." He replied, "If I made an invocation for myself, it would not go beyond me. Whereas if I make it for the ruler, he is corrected and through that, the servants and the land are set in order [118]." Ziyaad ibn Kusaib al-Adawiyy said: I was with Abu Bakrah beneath the minbar of Ibn 'Aamir. He was giving a speech and was wearing a fine garment. So Abu Bilal said, 'Look at our ameer wearing the garment of the disobedient.' Then Abu Bakrah said: Be silent. I heard rasulullah r say: Whoever demeans the sultan of Allaah upon the earth, Allaah will humiliate him [9]. S. If you see sins from the ruler, then you hate it in your heart. Don't publicize it. Imaam Bukhari recorded in his Taareekhul-Kabeer that Abu Jamrah ad-Dubay’ee said [118]: When the news of the burning house reached me, I left for Makkah and visited Ibn 'Abbas there frequently until he recognised me and was amicable to me. Then I reviled al-Hajjaj in the presence of Ibn 'Abbas and he said to me, "Do not be a helper to shaitaan." Narrated by Junada ibn Abi Umayya [6]: We entered upon 'Ubada bin as-Samit while he was sick. We said, "May Allaah make you healthy. Will you tell us a hadeeth you heard from rasulullah r and by which Allaah may make you benefit?" He said, "Rasulullah r called us and we gave him the Pledge of allegiance for Islaam, 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 (disbelief) for which we would have a proof with us from Allaah." Shaykh Ibn Baz ? was asked whether it is from the methodology of the salaf to criticize the rulers from the pulpits? And what is the methodology of the rulers in advising the rulers?” So he answered [118], It is not from the methodology of the salaf to criticize the rulers from the pulpits, because that would incite chaos, and it would involve not listening and obeying in that which is good. And this would mean becoming engrossed in that which harms and does not benefit. However, the way of advising that the salaf followed was to write to the ruler, or to convey it (the advice) to the ulama who would then convey it to him, until he has been directed towards good… ⋆ Related

by Abu Nu'aym in al-Hilyah.

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And when the fitna occurred in the time of 'Uthman d, some people said to Usama ibn Zayd d, 'Will you not speak to 'Uthman?' So he said, 'Do you think that I have not spoken to him, just because you have not heard it from me? Verily I will speak to him concerning what is between him and me, without opening an affair which I would not like to be the first to open / .' So when they (the Khawarij) opened it, evil took place in the time of 'Uthman d. They opposed 'Uthman openly, thus completing the fitna, fighting and corruption which has not ceased to affect the people to this day, was brought about. And this caused the fitna to occur between 'Ali and Mu'awiya and 'Uthman was killed for these reasonsâ&#x20AC;Ś Furthermore, a large number of sahaaba and others besides them were killed due to this open rebellion and the open proclamation of the faults of the ruler, until the people began to hate the one charged with authority over them and killed him. We ask Allaah for success. Narrated by Hudhaifa ibn al-Yaman d: I said to rasulullah r, "O Rasulullah, no doubt, we had an evil time and Allaah brought us a good time through which we are now living. Will there be a bad time after this good time? He said: Yes. I said: Will there be a good time after this bad time? He said: Yes. I said: Will there be a bad time after this good time? He said: Yes. I said: How? Whereupon he said: There will be leaders who will not lead by my guidance and who will not adopt my ways? There will be among them men who will have the hearts of devils in the bodies of human beings. I said: What should I do, O Rasulullah, if I (happen) to live in that time? He replied: You will listen to the ameer and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey [8]. Islaam does not permit giving leadership to those who seek it. Rasulullah r said: If anyone desires the office of Judge and seeks help for it, he will be left to his own devices; if anyone does not desire it, nor does he seek help for it, Allaah will send down an angel who will direct him aright [10]. People are just like camels, out of one hundred, one can hardly find a single camel suitable to ride [6]. Abu Dharr d said: I said to rasulullah r, "O Rasulullah, will you not appoint me to a public office?" He patted me on the shoulder with his hand and said, Abu Dharr, you are a weak man and authority is a trust, and on the Day of Judgement it is a cause of humiliation and repentance except for one who takes it up with a full sense of responsibility and fulfils what is entrusted to him [8]. / Related

. 846 .

by Ahmad and Ibn Abi 'Aasim. S.

10.5

Means to Unity

Abdur Rahman bin Samurah d narrated that rasulullah r said: O Abdur Rahman bin Samurah! Do not seek to be a ruler, for if you are given authority on your demand, you will be held responsible for it, but if you are given it without asking for it, then you will be helped (by Allaah) in it. If you ever take an oath to do something and later on you find that something else is better, then do what is better and make expiation for your oath [6].

10.5.8

Conduct Shura Properly Allaah I commanded rasulullah r to consult the sahaaba f:

â&#x20AC;ŚSo pass over (their faults), and ask forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allaah, certainly, Allaah loves those who put their trust (in Him). | 3:159 | Although this ayat is directed at rasulullah r in the first instance, it applies to all Muslims in general by way of implication. However, the final and binding decision lies with the ameer. "then when you have decided" - this implies that the decision lies with one person alone not the entire shura body. The Qur'an does not say "when all of you have decided" or "when the majority of you has decided" etc. Ibn 'Abbas d said: When the ayat 'and consult them in the affair' was revealed rasulullah r said: Most certainly Allaah and His Messenger have no need for consulting anyone, Allaah however has made it a mercy for my ummah. So whoever sought another's advice will never be completely deprived of being guided to the right course. Whoever abandons seeking consultation will not be free from misguidance [18, 413]. H. Mashwara creates unity whereas secrecy and dictatorship alienates. People in general feel valued and they take ownership of the project in hand. This also eliminates whispers of shaitaan - as it creates an atmosphere of we are in it together. Rasulullah r routinely did mashwara with the sahaaba f. He r practised mashwara even though he was under divine guidance. Rasulullah r accepted the view of al-Hubab d in the battle of Badr and that of Salman d in the battle of al-Khandaq. Ibn Kathir ? ends this issue as follows: On the day of Ifk (false accusation), rasulullah r said to them, "O Muslims! Give me your advice about some men who falsely accused my wife (Aa'isha). By Allaah! I never knew of any evil to come from my wife. And they accused whom? They accused he from whom I only knew righteous conduct, by Allaah!" Rasulullah r asked 'Ali and Usama C about divorcing Aa'isha g. In summary, rasulullah used to take his sahaaba's advice for battles and other important events [3]. .

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Mashwara only leads to goodness and averts disunity. It is a shield against evil consequences of bad decision. After the battle of Badr, rasulullah r convened a mashwara to decide how to deal with the prisoner's of war - many of whom were leaders of kufr. Rasulullah r inclined towards the opinion of Abu Bakr d which was quite lenient compared to that 'Umar d. Regarding this decision, Allaah I warned:

It is not for a prophet to have captives of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. ransom), but Allaah desires (for you) the aakhira. And Allaah is All-Mighty, All-Wise. Were it not a previous ordainment from Allaah, a severe torment would have touched you for what you took. | 8:67-8 | Mutual consultation is a quality of believers:

…And who (conduct) their affairs by mutual consultation.

| 42:38 |

In dealing with communal matters mashwara will not only bring help of Allaah but it will be a means to unite different parties provided it is done with proper adab. Adab

• Start with a reminder/exhortation etc. • A faisal must be selected from the outset, responsible for making the final decision. He is most likely to conduct the meeting as well. • Debate stage: A thorough and timely discussion which brings forth all the relevant facts, pros and cons - should be conducted in an orderly manner through a chair. • Opinion stage: The opinions, which are themselves brief and to the point, should be sought from the right side of the faisal. The opinions should be given in light of what best forwards the agenda of deen - not influenced by personal/partisan objectives or circumstances. It is not necessary that everyone is consulted, especially on technical issues. At this stage no-one should cut anybody's opinion. Rasulullah r said about the person from whom advice is sought: The one whom advice is sought from is to be entrusted [11, 10, 9, 13]. H. • Decision stage: It is not necessary to make a decision there and then. The meeting can be adjourned for another seating. For important decisions consensus should be sought. Everyone should rally behind faisal's decision and remain resolute. . 848 .

10.5

Means to Unity

There are difficult times when one must make decision on the spot and unable to make mashwara or do istikhara, then the following du'a may be read:

﴾‫﴿اَللَّ ُه َّم ِخ ْرلِي َوا خْ َت ْرلِي‬ O Allaah bring good into this affair and show me what is the soundest decision ϶ .

10.5.9

Reject Partisanship Allegiance should only be based upon Allaah and his deen. Allaah I said in the Qur'an:

And Muhammad r is no more than a messenger, and indeed messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? | 3:144 | Thus, all other forms of allegiance based around tribes, nations, colour and personalities etc. must be rejected. Indeed partisanship (hizbiyyah) has become one of the fastest route to disagreement and disunity within the ummah. Such allegiances are the traits of jahiliyyah and must be rejected. Imaam Ayyub as-Sakhtiyaanee ? (d 131h) said, If you wish to know the mistakes of your teacher, then sit with other than him φ . Abu Tha'labah al-Khushani d narrates: Sahabah f used to encamp with rasulullah r . At a location, they scattered in the mountain paths and valleys. Rasulullah r said: Your scattering in the mountain paths and valleys is only from shaitan. After that whenever they camped at a location they kept so close together, that it used to be said, that if a cloth were to be spread over them, it would cover them all [10]. Narrated by Jaabir d who said: We went along with rasulullah r on a military expedition and so many muhajirs went along with him that their number was very great, and amongst the muhajirs was a man who enjoyed pranks and he struck a man of the ansaar on his rear, which caused the ansaar to become very angry to the point they began to call out the ansaari saying, "0 ansaar!" and the muhajir saying, "0 muhajirs!" Then rasulullah r came out and said, "Why the calls of the days of Jahiliyah?" Then he said, "What is the matter with them?" So he was told of the muhajirs striking the ansaari, so he said, "Leave these calls for they are foul [6, 8]." Similarly, matters of opinion and groups should not come in the way of brotherhood in Islaam. Take for instance, we should not abandon an 'alim and not learn from him simply ϶ Reported φ Reported

in Jami' al-Tirmidhi and Kanz al-Ummal. by ad-Daarimee in his Sunan.

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because we do not follow one of his fatwas or opinion. Partisanship is at the heart of many ills in society such as slandering of other groups.

10.5.10

Avoid Suspicion, Backbiting, Spying, Insulting & Slander The evil of these traits and actions has been discussed in section 4.3.5. Here, it will suffice to highlight only its relation to unity. It is against the advice of Allaah and His Messenger. Rasulullah r said: Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others' faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allaah's worshippers! Be brothers [6]. Suspicion and spying leads to distrust amongst people and it weaken the brotherhood. 'Umar ibn Khattab d used to say: If your Muslim brother makes an ambiguous statement to you, you should only think the best and you will find a good explanation for it [17]. In order to forestall any disunity resulting from suspicion rasulullah r said: When you are three persons sitting together, then no two of you should hold secret counsel excluding the third person until you are with some other people too, for that would grieve him [6]. Rasulullah r was very careful to dispel any manner of suspicion from believers so that shaitaan cannot play with their imaginations. Narrated Ali bin al-Husain d: Safiya, the wife of rasulullah r told me that she went to rasulullah r to visit him in the masjid while he was in itikaf in the last ten days of Ramadan. She had a talk with him for a while, then she got up in order to return home. Rasulullah r accompanied her. When they reached the gate of the masjid, opposite the door of Umm-Salama, two ansaari men were passing by and they greeted rasulullah r. He told them: Do not run away! And said, "She is (my wife) Safiya bint Huyai." Both of them said, "Subhan-Allaah, (How dare we think of any evil) O Rasulullah r!" And they felt it. Rasulullah r said (to them), "Shaitaan reaches everywhere in the human body as blood reaches in it. I was afraid lest shaitaan might insert an evil thought in your minds [6, 10]." Finally, we must have good opinion of other brothers and sisters. The story of slander against Aa'isha g â&#x2014;Ś became such an immortal story because Allaah I highlighted the importance of having good opinions of fellow Muslim brothers and sisters, especially in times of fitna. Allaah I revealed Qur'anic ayat as a consequence. In this incidence, we see how Abu Ayub ansaari d pass this test as well. â&#x2014;Ś See

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page 332.

10.5

10.5.11

Means to Unity

Dealing with Disputes Difference of opinions is part of the human nature as Allaah I informed us:

…but they will not cease to disagree. Except him on whom your Lord has bestowed His Mercy. | 11:118-9 | Its a tremendous mercy of Allaah I that we are allowed to differ and not condemned for the slightest of divergences. Sahaaba f differed in the practice of deen in numerous aspects and respected each other despite their differences. These differences did not affect the mutual love they had. This is just one more reason for the Muslims to study the life of sahaaba f and read their history and of those who lived following their footsteps. It is well known that when sahaaba f were fighting against each other during the time of 'Ali and Mu'awiya C , they fought to uphold justice according to their own ijtihad - and one is not blameworthy for making an error in ijtihad. Nevertheless they did not neglect the right of brotherhood. Verification Before Action

Needless to say that one must verify before doing anything involving a dispute. Often views get poorly transmitted between people and distortion becomes inevitable. Whenever possible a first hand 'ilm should be sought. Allaah I warned us about possible danger of not verification:

O you who believe! If a faasiq comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done. | 49:6 | This is why muhaddiths had taken great pains in verifying and investigating reports received about deen, hadeeth and their chain of narrators - their memory, character and righteousness. Differences Amongst Ulama

The differences of opinion that occur between ulama is of two types: Differences in the usool : These are fundamental beliefs and principles of the deen, which are firmly based upon proofs, such as Allaah's Attributes, al-Qadr and eeman. Anyone opposing these are regarded as deviants as this opposes proofs from the Qur'an, sunnah and ijma' of the salaf. .

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Differences in the furoo' : These subsidiary issues are built upon the usools of deen. Shaykh Ibn al-'Uthaymeen ? explains in his Sharh-ul-'Aqeedatul-Waasitiyyah: "This sect [i.e. Ahl-us-Sunnah wal-Jama'ah] unites upon the truth, even if its people do have differences of opinion between themselves. However, these differences do not harm their unity, nor cause them to declare each other as deviants. Rather, their hearts are still united, even when these difference of opinion occur in matters linked to the 'aqeedah; such as did rasulullah r see his Lord with his eyes, or did he not see him [with his eyes]? Or is the punishment in the grave to the body and the soul, or just to the soul only? Or other such issues. This is because these issues are subsidiary issues connected with the usool, they are not in the actual usool itself. So they do not declare each other as being deviants when they differ in such matters - contrary to what the innovators do [409]." Make Reconciliation Between Parties

The believers are but brothers, so make reconciliation between your brothers, and fear Allaah that you may receive mercy. | 49:10 | Allaah I praised such deeds in the Qur'an. This is what done by Hasan d. Another example when husband and wife are in conflict with each other - the extended family should try to reconcile them. Abu Hurayra d reported that [8], A man said, "Rasulullah, I have some relatives with whom I maintain connections but who cut me off. I am good to them but they are bad to me. I am forbearing with them but they are hasty towards me!" He said, "If it is as you said, it is as if you were feeding them hot ash and you will continue to have a helper from Allaah Almighty against them for as long as you act like that." Al-Hakim al-Nisaburi ? recorded the following hadeeth in al-Mustadrak 'ala l-sahihayn [14]: Rasulullah r said: I smile because of two men from my ummah, who shall kneel in the presence of the Lord of Power. One of them says: 'O my Lord, grant me retaliation for the wrong which my brother did to me.' And Allaah says: 'Give your brother that in which he was wronged.' 'O Lord,â&#x20AC;&#x2122; he says, 'None of my righteous works remain.' Then Allaah the Exalted says to the man who made the demand: 'What shall you do with your brother, seeing that none of his righteous works remain?' And he replies: 'O my Lord! Let him bear some of my burdens in my stead!' And rasulullah r wept, as he said: 'Truly, that shall be a fearsome Day, a Day when men have need of others to bear their burdens.' Then he said: 'Allaah shall say to one who made the request: 'Lift up your head, and look to the Gardens.' This he does, and he says: 'O my Lord! I see high cities of silver, and golden palaces wreathed about with pearls. For which prophet shall they be, or which saint or martyr?' . 852 .

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Means to Unity

And He said: 'They belong to whomsoever pays me their price.' 'O my Lord,’ he says, 'And who possesses such a price?' 'You possess it,' He replies. 'And what might it be?' he asks, and He says: 'Your forgiveness of your brother.' 'O my Lord!’ he says, 'I have forgiven him!’ Then Allaah the Exalted says: 'Take your brother's hand and bring him into jannah.' Then rasulullah r recited His word:

Fear Allaah, and make reconciliation among yourselves.

| 8:1 |

Means of Approach When You Canʼt Unite

Though it is possible, and sometimes beneficial to overlook differences in order to give da'wah and mix with people of bid'ah for the purpose of rectification, there are times when one cannot compromise. This is necessary to safeguard one's deen. After the times of the "Best Generation" (khairul kuroon), many differences appeared in the ummah. Compromise should not be sought if the differences are in such serious matters as 'aqeedah which did not exist at the time of sahaaba f and manhaj which contradicts well-trodden path of the salaf. Ignoring these in order to preserve unity is a futile exercise. Such temporary measure can only bear sour fruit, soon or later. After all, it's Allaah I who we need to please. When disputes arise, then we should begin the dialogue from a point of shared understanding and heritage. Shaykh Rabee' bin Hadi bin Umayr al-Madkhalee ? says in this regard [215]: I advise those brothers who go to Africa or to Turkey or to India or any other place that they should go with the phrase: 'Allaah said, Rasulullah said and so and so from the ulama whom they respect said.' So if, for example you went to Africa and you said: 'Ibn Abdul Barr said, Malik said, so-and-so said.' Even though the number of people who have corrupt beliefs is not small in number! So if you come to them with the Book of Allaah Ta'ala - and with the Sunnah of rasulullah r - then you should also bring the speech of the ulama so that they will listen to your speech and obey you. This is wisdom, but if you come to them with just your own speech from yourself no-one will ever accept it from you. So it is necessary for you - after the speech of Allaah and the speech of His Messenger r - that you connect it up with the speech of the ulama who have status in the hearts of the people and have a high station, those whom the people will not criticize nor their statements. So if you say: 'Bukhari said', you will find that they respect him. So for example: The Sufis everywhere respect Bukhari and they respect Muslim. They respect these two books (Saheeh al-Bukhari and Saheeh Muslim) and they respect these two imaams. They respect Ahmad bin Hanbal, al-Awza'ee .

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and Sufiyan ath-Thawree and other than them from the preceding senior people of 'ilm. That is why there are ties between us and them where we meet up in the truth, so we enter into them from these channels. And this is from wisdom O brothers; you should not now, due to this, begin by saying: 'Ibn Taymiyyah said', even though he is an imaam; because the ignorant people do not know him and even if they knew him they are made to hate him from what they hear from their senior people, so they do not want him nor do they desire him - BarakAllaahu Feekum. We also need to exercise decent manners, mudarah, even with people whom we cannot easily get on with. Ibn Hajar ? recorded the following two hadeeths on this issue in Fath al-Bari: Abu ad-Darda d said: We smile at people even if in our hearts we are cursing them. 'Urwah ibn al-Zubayr reported that Aa'isha g told him: A man sought permission to enter upon rasulullah r , and he said, 'Let him in, what a bad son [or brother] of his tribe he is!' When the man came in, rasulullah r spoke to him kindly and gently. I said: 'O Rasulullah, you said what you said, then you spoke to him kindly.' He said, 'O Aa'isha, the worst of the people in the sight of Allaah I is the one who is shunned by others or whom people treat nicely because they fear his sharp tongue.' Ibn Battal ? (d 449h) said: Mudarah is from the good character of the believers, to be responsive to people, even with a word, without being coarse with them in speech, this is one of the strongest causes of harmony.â&#x20AC;ŚMudarah is being kind with the ignorant in order to teach him, being kind with the sinner in order to forbid him from what he is doing, without being harsh with him so that he does not expose what he does, and forbidding him with gentle speech and action, especially if his comradeship is needed and likes of that. One needs to be aware that many pointless questions has been raised regarding the deen since the time of the "Best Generation" by shaitaan in order to create doubt and divide the Muslims. It is reported on the authority of S'aeed ibn al-Musayyib that Sabeeg al-Tamimi came to the Ameer-ul-mu'mineen, 'Umar bin al-Khatab d and they had the following conversation : Sabeegh said: O leader of the believers! Inform me about, "By that scatters dust." | 51:1 | d So 'Umar said: It is the wind, and if it wasn't for the fact that I heard rasulullah r saying this, I would not have said this. He said: Then tell me about, "And that bear heavy weight of water." | 51:2 | So he said: It is the clouds, and if it wasn't for the fact that I heard rasulullah r saying this, I would not have said this. He said: Then tell me about, "And those who distribute by command." | 51:4 | So he said, "It is the angels, and if it wasn't for the fact that I heard rasulullah r saying this, I would not have said this." . 854 .

10.5

Means to Unity

He said: Then tell me about, "And that float with ease and gentleness." | 51:3 | So he said: It is the ships, and if it wasn't for the fact that I heard rasulullah r saying this, I would not have said this. Then 'Umar d ordered him to be beaten one hundred lashes â&#x2C6;&#x2014; . Then he was confined to a house. Eventually when he recovered; he summoned him then beat him another one hundred lashes, then he loaded him on a small camel. He wrote to Abu Musa al-Ash'ari d to prohibit him sitting in the company of people. He continued likewise, until he came to Abu Musa al-Ash'ari d and he swore by heavy oaths that he does not find in himself what he used to find. So he wrote to 'Umar d informing him, "I do not doubt except that he has spoken the truth, let him have his way with the company of people." On the issue of boycotting, Shaykh 'Uthaymeen ? said: Every believer is not permitted to be boycotted (i.e. absolutely) even if he is an adulterer or a thief, a drinker or a killer because none of that takes him out of having eeman. As Allaah stated: And if two parties (or groups) among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one which outrages till it complies with the Command of Allaah. Then if it complies, then make reconciliation between them justly, and be equitable. Verily, Allaah loves those who are the equitable. The believers are nothing else than brothers. So make reconciliation between your brothers, and fear Allaah that you may receive mercy. | 49:9-10 | So the believer is not permitted to be boycotted. It is not allowed for a man to boycott another believer for more than three days. If the two meet the best one is the one who initiates the salaamâ&#x20AC;Śunless there is an overall benefit to the boycott. Namely that it causes the person being boycotted to leave the sin he is being boycotted for. In this case the boycott is a remedy. If such would be a cure for the illness then let it be so, but if not then stay away from it. Sometimes boycotting can be a cause for increase in the deviation and the loss of the person [105]. One should be just in criticisms (when criticism is really becomes a necessity), thus avoiding polemic language. Justice is so important in Islamic discourses that towards the close of the usual Friday sermon, Muslims are reminded of the Qur'anic ayat:

Verily Allaah enjoins justice and ihsaan.

| 16:90 |

The first is clearly not sufficient; or the second would not have been mentioned. Ihsaan here to be patient in performing your duties to Allaah, totally for Allaah's sake and in accordance with the sunnah of rasulullah r in a perfect manner [1]. â&#x2C6;&#x2014; In another narrated 'Umar d said "If your head were shaved, I would have beheaded you." Shaved head was the sign of the Khawarij. Sabeegh's story is well-known and authentic. It is reported by ad-Daarimee, Ibn Waddah in al-Bida'h, al-Aajurree in ash-Shari'ah, al-Laalika'ee in as-Sunnah and Ibn Battan.

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And…of course we ought to leave that which does not concern us! Argumentation - Seldom a Good Idea

Men by their very nature argumentative as Allaah said:

And among men is he who disputes about Allaah, without 'ilm or guidance, or a Book giving light (from Allaah). | 22:8 | Allaah advises us thus:

And when you see those who engage in a false conversation about Our ayats by mocking at them, stay away from them… | 6:68 | Hence, one needs to weigh up benefits against possible waste of time and resulting bad feelings. Al-Hasan al-Basri ? said, The wise man does not argue or seek to overcome with stratagem rather he propagates his wisdom. If it is accepted he praises Allaah and if it is rejected he praises Allaah ⋄ . Excessive arguing and disputing ends in difficulties c ⇀899 and going astray. Arguing with no proof and for no good reason leads one far away from the Straight Path, and most of people's futile arguments nowadays are conducted without 'ilm or guidance or (reference to) a Book giving light (i.e., the Qur'an). We have sufficient motive to avoid futile arguments in the words of rasulullah r: No people will go astray after having being guided except that they become argumentative [12, 75]. I guarantee a house in the outskirts of jannah to the one who forsakes argument even when he is in the right [10, 75].

10.5.12

Between Ittiba, Taqleed and Madhab Disputing should be avoided in the affairs of deen. Rasulullah r was ever cautious to ensure no rift between brothers develop, let alone grow. Once he r came out to his sahaaba, who were disputing about al-qadar, and his face became red with anger. He said [11], Is this what you were commanded to do? Is this what you were created for? Are you using some parts of the Qur'an to contradict others? The nations before you were destroyed by this! S. ⋄ Reported by Abu Nu'aim ibn Hammad in his Zawaa'id 'alaz-Zuhd ibnil Mubaarak and Ibn Battah in IbaanatulKubra [105].

. 856 .

10.5

Means to Unity

The necessity of avoiding disputes is already discussed above and in particular in section 4.3.5. Above, we discussed how to handle disputes and difference when its absolutely unavoidable. Here the focus is on how to handle differences of opinion which arises with regards to fiqhi issues in particular, the status of ittiba, taqleed and madhab. It is an age old issue which brings a whole spectrum of opinions to light, varying in their scope, allowance and stipulations. Some confusions arise as a result of different ways various technical terms are used, their historical connotations and practical application. For clarity, the following definitions of the terms and phrases would be used in this discussion: Ittiba: Adherence to the Way of the Prophet Muhammad r with sure 'ilm with proofs. Those who do ittiba are known as muttabioon. A muttabi does not restrict himself with any 'alim or madhab. Taqleed: Taking the fatwa of someone without proof. Those who do taqleed are known as muqallidoon. A muqallid may subscribe himself to an 'alim or madhab without following them exclusively. Bigoted following: This differs from muqallids with the understanding that: when conclusive proof goes contrary to what is prescribed by the madhab or the particular shaykh, then the ruling of the madhab or the shaykh is not abandoned in the respective issue. A casual reading of above show that the three groups of people are being involved in the discussion, namely: muttabi, muqallid and mujtahid. Classification of this nature can be more crude or sophisticated. For example many ulama would put muttabi and muqallid as muqallid and some others would distinguish mujtahids with varying grades. The present discussion will however be limited to the above three divisions. The matter seems more settled when looked from a theoretical point of view. The majority of the ulama would however, have certain issues of agreements and disagreements. What follows now is a discussion on some of these issues. Issues of Agreement

â&#x2013; Non-Permissibility of Fatwa Based on Taqleed - A muqallid does not hold the opinion of the one whom he follows as a source of law since the sources are confined to the Qur'an and Sunnah and what is derived from it such as ijma' [67]. Since opinions are not sources of 'ilm, then fatwas cannot be based on taqleed. Ibn al-Qayyim ? said: It is impermissible to issue fatwas based on taqleed. Taqleed is not 'ilm, and issuing fatwas without 'ilm is impermissible. There is no division between people of 'ilm that taqleed is not 'ilm. Therefore, a muqallid cannot be called an 'alim. As-Suyuti ? said: The muqallid is not an 'alim. Ash-Shawkani ? said: Taqleed is ignorance and not 'ilm. These statements are in agreement with those of Hafidh Ibn al-Humam ? (d 861h). .

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■ A Mujtahid Shar' Must not do Taqleed - The ulama are in agreement that the mujtahid is bound by the result of his ijtahid founded in his true conviction and belief, he may not imitate other mujtahids on that matter regardless as to whether they agree with him or otherwise [55]. The preferred view is that mujtahid must avoid taqleed, even of someone who might be more learned than him [55]. For those capable, ijtihad is a rewarding pursuit. Rasulullah r said: When a judge exercises ijtihad and gives a right judgement, he will have two rewards, but if he errs in his judgement, he will still have two rewards [10]. The duty to istibat or infer legal rulings directly from evidence rest on the mujtahid who is to guide the non-specialist. Allaah says:

If only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). | 4:83 | Fiqh, which involves the detailed understanding of the divine command, requires specialists to learn and teach it. Allaah commands:

And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in deen and warn their people when they return to them that they might be cautious. |9:122 | ■ Mujtahids of Lower Degree can do Limited Ijtihad - Within madhabs there are various grades of mujtahids who exercise ijtihad, following the usools of their imaam. They could differ with their imaam with respect to the implementation of the general principles, elaborate the law on fresh points, make comparisons so as at find the preferred solution etc. According to some Maliki, Hanbali and Zahiri ulama, a mujtahid may confine the scope of his ijtihad to the area of his specialisation. Even if someone is able to do istibat, he needs 'ilm of the area of ijtihad. Imaam Malik ? is reported to have said with regard to at least thirty-six issues that he did not know the right answer. In spite of this there is no doubt concerning Malik's competence as a mujtahid shari'. This principle of divisibility of ijtihad is supported by such prominent ulama as AbulHusayn al-Basri, al-Ghazali, Ibn al-Humam, Ibn Taymiyyah, Ibn al-Qayyim, and al-Shawkani [55]. ■ A Lay Person Must do Taqleed - An ignorant (jaahil) who is incapable of understanding shari'ah proofs must do taqleed. According to Shaykh Taqi Usmani ?, sahaaba f . 858 .

10.5

Means to Unity

did taqleed of other prominent sahaaba. This he supported with a number of examples such as the following [67]: Suliman ibn Yasa said that Abu Ayyub Ansaari went for hajj. When he reached a place called Naziah - on the way to Makkah - he lost his camels - which were for sacrifice. He approached 'Umar on the Day of Sacrifice and mentioned his plight. 'Umar said, "Do what those who perform umrah do (which is tawaf and sa'ee) and then you will become halal [you may take off your ihram]. Then, when you come for hajj next year, perform your hajj and offer whatever sacrifice you can offer [17]." Again Abu Ayyub did not request 'Umar's proof and nor did Umar offer any. Abu Ayyub took his advice and acted accordingly. In fact, in those days prominent sahaaba were followed without proof in their words and deeds. While in the state of ihram, 'Umar d saw Talha ibn Ubaidullah d wearing a coloured piece of cloth. When 'Umar d enquired Talha d replied that it was made of fabric, which was not scented. 'Umar d said [67]: You are a group of leaders who are followed by other people. If an ignorant person saw this cloth he would presume that Talha ibn Ubaidullah wore this type of cloth while he was in ihram [and thus assume that even scented material was permissible]. Do not wear coloured garments [17, 12]. And on another occasion 'Umar d advised Abdur Rahman ibn Auf d to remove a certain type of socks saying [67]: I implore you to remove them. I fear that others will look at you and follow your lead â&#x2C6;&#x2014; . The ignorant has no choice but to follow as failure to do that will have serious consequences for him and others. Rasulullah r said: Judges are of three types, one of whom will go to jannah and two to jahannam. The one who will go to jannah is a man who knows what is right and gives judgement accordingly; but a man who knows what is right and acts tyrannically in his judgement will go to jahannam; and a man who gives judgement for people when he is ignorant will go to jahannam [10, 9, 11]. S. Shaykh al-Islaam ibn Taymiyyah ? wrote in Majmu' Fatawa: That which the majority of the ummah is [agreed] upon, is that ijtihad is totally permissible, and taqleed is totally permissible. They do not compel ijtihad on everyone, forbidding taqleed, nor do they compel taqleed upon everyone, forbidding ijtihad. [They are also agreed] that ijtihad is permissible for the one capable of ijtihad, and taqleed is permissible for one incapable of ijtihad [85]. Ibn Qudamah ? said [85] in Rawdat an-Nazir: Taqleed in the peripherals is permissible by consensus (ijma'), and so the proof therein is the consensus. Imaam al-Shatibi ? said [85]: The fatwas of the mujtahids are to the laymen what the Shar'i evidences are to the mujtahids. â&#x2C6;&#x2014; Al-Isti'aab

by ibn Abdur Barr ?, Al-Isaabah by Ibn Hajar ?and Ilaamul Muqi'een by Ibn Qayyim ?.

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Issues of Disagreement

â&#x2013; Those Who Understand Clearly Presented Arguments And Evidences - These people, who are not in a position to do any kind of ijtihad - should they do ittiba rather than taqleed? Shah Waleeyullah ad-Dehlawee ? quoted Ibn Hazm ?, in Hujjatullah ulBaaligah, using the following ayat in favour of excellence of muttabioon, Allaah I says to Muhammad r to tell the pagan Arabs [84]:

Follow what has been sent down unto you from your Lord, and follow not any auliya', besides Him (Allaah). | 7:3 |

When it is said to them: "Follow what Allaah has sent down." They say: "Nay! We shall follow what we found our fathers following." | 2:170 | He says, praising those who do not blindly follow:

Those who listen to speech and follow the best thereof. Those are the ones Allaah has guided and those are people of understanding. | 39:18 | While reading the above ayats one should note that, these outline the basic understanding of the deen. The concept of taqleed does not entail following imaams and mujtahids in such fundamental issues and truths as beliefs. Shaykh Amir Badshah Bukhari says in his commentary on Tahreerul Usool: The chapter on the areas where asking for a fatwa is valid are issues and rules which are non-conclusive and which are not related to beliefs. This is because certitude is required for issues relating to 'aqeedah according to the sound opinion. Taqleed will be disallowed in such issues and it is necessary to acquire such truths through correct understanding [67]. Al-Fullaanee ? clearly distinguishes the fanaticism of a blind-follower with a muttabi in the following way in Eeqaz Hamam Oolul-Absaar [84]: The blind-follower does not ask for the judgement of Allaah and His Messenger, but rather he asks about the position of his imaam and if it appears to him that the madhab of his imaam is contrary to the Book of Allaah and the Sunnah of His Messenger, then still he will not leave that. However, the follower of the evidence (muttabi) asks about the judgement of Allaah and His Messenger and does not ask about someone else's opinion and madhab and if something else occurs in future, he is not bound to refer back to the same 'alim as in the first case, but rather he asks any 'alim whom he finds. It is not binding for him to cling to the view of the first 'alim and not to listen to the view of anyone else and blindly stick to the first one and support his view, to the extent that if a text from the Book or the Sunnah . 860 .

10.5

Means to Unity

goes against what he judged, he ignores it. That is the difference between blind-following, which is the practice of the later people and following the evidence which was the way of the salaf-us-saliheen of the past. Allaah, the Most High, knows best. Ulama favouring ittiba also support their point by quoting statements from the four imaams such as [78]: Abu Haneefah: When a hadeeth is found to be saheeh, then that is my madhab ⋄ . Malik: Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it ⋏ . Shafi'ee: The Muslims are unanimously agreed that if a sunnah of rasulullah r is made clear to someone, it is not permitted for him to leave it for the saying of anyone else ▷ . Ahmad: Do not follow my opinion; neither follow the opinion of Malik, nor Shafi'i, nor Awzaa'i, nor Thawri, but take from where they took ∗ . But other ulama contend that these statements are taken out of context. Shah Waleeyullah ad-Dehlawee ? wrote in Hujjaatullah al-Baligah: These statements can be assessed against those who have some ability to exercise ijtihad - albeit in one single issue; or against those who have conclusively determined that the Prophet ordered this and prohibited that. The imaams did not make taqleed invalid. Their own lives witness to this. They answered hundreds of questions without volunteering any proofs. Ibn Taymiyyah ? reported in Fatawa ibn Taymiyah that: Imaam Ahmad used to instruct the lay person to ask Ishaaq, Abu Ubaid, Abu Thaur and Abu Mus'ab. However, he used to prohibit his own companions like Abu Dawood, Uthman ibn Sa'eed, Ibrahim al-Harbi, Abu Bakr al-Athrum, Abu Zar'ah, Abu Hatim and Muslim (among others) to follow anyone. He would say to them: "You must follow the sources of the Qur'an and Sunnah [67]." ■ Restricting to a Particular 'Alim or Madhab - Opinions vary a lot regarding this: the argument is mainly between those who make it compulsory for the ignorant on the basis of public interest and those who are concerned about the fallibility of taqleed of one 'alim or madhab. For the case of former, during the times of sahaaba f and their followers the free taqleed did not pose any problems. It became necessary with succeeding generations due to dwindling piety and increased likelihood of succumb⋄ Ibn

'Aabideen in al-Haashiyah. 'Abdul Barr in Jaami' Bayaan al-'Ilm. ▷ Ibn al-Qayyim & Fulaani. ∗ Fulaani & Ibn al-Qayyim in I'laam.

⋏ Ibn

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ing to one desires. Besides, upon what basis is the "non-'alim" to choose between two contrary fatwas if not ones own nafs [67]. Shaykh Taqi Usmani ? points to sending of Mu'ad ibn Jabal d to Yemen as an example of taqleed where he did not always provide proofs for his fatwas and only he alone was followed in that region. In addition, he quotes statements of successors too to prove that taqleed of one particular 'alim did exist in their time [67]. For example ⋄ , Imaam Mujahid ? said: When people disagree about an issue, they should see what 'Umar did and accept it ⋏ . And Imaam Aa'mush ? said about Ibrahim al-Nakhai ? : Ibrahim did not consider anybody's opinion to be better than 'Umar and Ibn Mas'ud's when they both agreed upon an issue. When they disagreed, Ibrahim would prefer Ibn Mas'ud's opinion over 'Umar's ▷ . The arguments of the second group seems to fit more appropriately to blind-followers of madhab than muqallids. Al-Kamaal ibn ul-Hammaam ?, one of the foremost hanafi ulama, wrote in at-Tahreer: Sticking to a particular madhab is not obligatory in the correct view, since it has not been imposed as a duty, as nothing is obligatory except that which Allaah and His Messenger has obligated; neither Allaah nor His messenger made it obligatory for anyone to follow the madhab of any man of the ulama, so that he follows him in his deen in everything and leaves what comes from other than him. The best generations passed by without saying that it is binding to follow a particular madhab whereas most of the blindfollowers say, 'I am a hanafi', 'I am a shafi'i', whereas he knows nothing about the way of his imaam, he does not become his follower just by saying that, in the same way as if he said, 'I am an 'alim' or 'I am a writer', he does not become that just by saying it, while he is far away from the way of his imaam. So how is it correct for him to claim allegiance (to a madhab) due only to his abstract claims and meaningless saying? So consider [84]! Ibn Taymiyyah ? also says, in al-Fatawa al-Kubra, that the lay person, who is incapable of ijtihad and who therefore follows a madhab, can be expected to be rewarded rather than incurring sin, and is to be praised rather than condemned [85]. Khatib al-Baghdadi ? ⋆ wrote [67]: As for those who should apply taqleed it is the lay person who does not know the methods of extracting Islamic rules. It is permissible for such a person to follow one specific imaam and act upon his fatwas. This is so because he does not posses the tools for ijtihad so his duty is to follow just as a blind person must follow someone who is able to see for determining the direction of the qibla. ⋄ It should be noted that following one particular imaam does not exclude the possibility of deferring to another in different issues. This is evident from the fact that on a number cases ulama of madhabs abandoned the fatwas of their respective imaams. ⋏ Ilaamul Muqi'een by Ibn Qayyim ?. ▷ Ibid. ⋆ Al-Faqih wal Mutaffaqih by Khatib al-Baghdadi ?.

. 862 .

10.5

Means to Unity

'Ali al-Qaaree al-Hanafi ? said [84]: It is not binding upon anyone from this ummah to be hanafi, or maliki, or a shafi'i, or a hanbali. Rather it is binding on each individual if he is not an 'alim to ask one of the ahl udh-dhikr and the four imaams are among the ahl udh-dhikr. Because of this it is said, "He who follows an 'alim meets Allaah safe and sound." Everyone is obligated to follow the best of the Prophets, the most noble of us, Muhammad r. ■ Do Mujtahid Shar' Exist? - It appears that the issue of whether Mujtahid Shari exist now or in future is of little practical significance. The superior qualities of this mujtahid as opposed to mujtahids of other grades allow him to be independent to the extent that he can do ijtihad even on usools of fiqh. It is acknowledged by the ahlSunnah-wal-Jama'ah that in the early days of Islaam, when Mujtahid Shari existed in great numbers, they formulated much of the secondary proof of the shari'ah. It is through the consensus of these great mujtahids that ijma', qiyas, juristic preference and other proofs were established in Usool al-Fiqh. Therefore, any new mujtahid would not be in a position to deny the ijma' of these earlier mujtahids in usool; ijtihad contrary to ijma' will be sidelined / . This leaves the Mujtahid Shari with a scope of work effectively comparable to other mujtahids. This situation is also due to the fact that a Mujtahid Shari can do taqleed of an earlier authority in issues where the Qur'an and Sunnah are silent. The letter of 'Umar d to qadi Shuraih, who was a Mujtahid Shari, provides an example of this. Imaam Sha'bi said [67]: Shuraih reported that Umar wrote to him and said: "If you are in a dispute or in a case where a rule from the Qur'an evident, then judge accordingly. If there is nothing in the Qur'an, then look into the Sunnah of the Messenger of Allaah r and judge accordingly. If there is nothing in the Sunnah, then see what people (ulama) have agreed upon and judge accordingly. And if there is nothing in the above-mentioned sources, then you have a choice. You may either exert or exercise your own opinion and enforce it, or you may reserve judgement. I believe that reserving your opinion can be nothing except good for you ϶ ." It is quite possible that mujtahid shari existed even after the time of Imaam Ahmad ?. Al-Shawkani (d 1255h) names a number of prominent mujtahids of later times, whom he recognised to have reached the highest grade of mujtahid [55]. He called it 'utter nonsense' to say that, 'Allaah Almighty bestowed the capacity for 'ilm and ijtihad on the bygone generations of ulama but denied it to the latter generations.' Muhammad bin 'Abdullah al-Zarkashi, in Al-Bahr al-Muhit fi Usul al-Fiqh, named two of these mujtahids, Izz al-Din ibn 'Abd al-Salam and Ibn Daqiq al-Id [55]. The reality is that, the ummah has not united in acknowledging the status of such mujtahids as they had done with regard to say the four imaams. / Among those who ventured into this are the "modernists" and their likes from the so-called people of "thought" and "research." ϶ Sunni of Darami.

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Another factor in this matter is that 'ilm is slowly being taken away, even though, the 'ilm of this deen will be carried till the Hour by the most trustworthy ulama. Rasulullah r said: Allaah does not take 'ilm away by taking it away from peoples (hearts); He takes 'ilm away by taking away the ulama (i.e., when ulama die), and when there is not one 'alim left, the people will turn to ignorant leaders who, when they are consulted, will give fatwas without 'ilm. They are misguided and they misguide others [6]. ■ Reviewing Fatwas of Madhab - When saheeh hadeeth are found, does it automatically means madhabs need reviewing or change. Shaykh Taqi Usmani ? differentiated between four levels of taqleed; from the taqleed of lay person to the taqleed of an absolute mujtahid. With regard to lay person he says: The muqallid on this level cannot get caught up in discussion of proofs to see which imaam's view is stronger…even if this person finds a hadeeth which is apparently contradicts his appointed imaam…Acting upon the apparent meaning of a hadeeth will give rise to as many differing interpretations of a hadeeth as there are intellects [67]. In explaining the pitfall that a layman falls into when deriving rules, he gave two examples of hadeeth, where the layman would give meanings contrary to collective fatwas of imaams. These are: Wudu' does not break unless there is a sound or smell [9]. Ibn 'Abbas d narrated that rasulullah r combined the afternoon prayer (zuhr) with the late afternoon prayer (asr) and the evening prayer (maghrib) with the night prayer ('isha) in Madeenah even though there was no rain or fear present. Ibn 'Abbas d was asked to explain this action and said that rasulullah r did not wish any burden to fall on his community [9]. According to Shaykh Taqi Usmani ?, the acumen of the person must match what Shah Waleeyullah ad-Dehlawee ? termed "an expert 'alim φ " who is not a mujtahid before they can leave their madhab for another on a specific issue [67]. According to him, the majority of ulama believe that if this expert 'alim has evaluated all arguments from all angles, then he does have the prerogative to act upon the hadeeth provided: • He has adequately established that the hadeeth in question is indeed a sound hadeeth. • No verse of the Qur'an or hadeeth apparently contradicts the hadeeth in question. • The meaning of the hadeeth is clear and does not carry the possibility of another interpretation. • The opinion of the expert 'alim does not go against the consensus of the four imaams. φ An 'alim who memorised the works of his madhab, of sound judgement and understanding, well-versed in Arabic and rhetoric; aware of different levels of preferences and understand the context of the ulama of his madhab; aware of statements being limited and restricted even though they may appear to be absolute (Iqdul Jeed).

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10.5

Means to Unity

And this, he writes to concur with the opinions of Ibn al-Salah ∗ , Imaam Nawawi ⋄ and Waleeyullah ad-Dehlawee ⋏ . A further consideration is that, in matters of juristic opinion no-one can be certain that a particular view is wrong ▷ , and therefore a view which has already been embodied in decree takes precedence. If however, the initial decision is found to be in violation of the shari'ah, then it is discarded. This is indicated in the well-known letter of 'Umar d to Abu Musa al-Ash'ari d [55]: After giving a judgement, if upon reconsideration you arrive at a different opinion, do not let the judgement stand in the way of retraction. For justice may not be disregarded, and you are to know that it is better to retract than to persist in injustice ⋆ . Closing Remarks

Here are the key points evident from the above discussion: • The only blameworthy following is the blind-following of a bigot and madhabs provided an amazing level of stability to the fiqh. • Despite the extremist tendencies on the fringes, fiqh has undergone a continuous convergence throughout the history. For example, greater hadeeth scrutiny by the hanafis, and certainty arising from the practices of the people of Madeenah. • The controversy over the existence of Mujtahid Shari does not have any practical relevance to the ummah's capacity to find their solutions through ijtihad at the present time or in future. • It is not just to suspect an ijtihad at the first instance of finding a saheeh hadeeth contrary to it. Sufyan al-Thawri ? said: "If you see a man doing something over which there is a debate among the ulama, and which you yourself believe to be forbidden, you should not forbid him from doing it." The alternative to this policy is, of course, a disunity and rancour which will poison the Muslim community from within [169]. Shaykh bin Baz ? said: All the imaams of different schools of jurisprudence of Islaam, were rightly guided imaams. Imaams Malik, Ahmad, Abu Hanifah, Auzaa'ee, Ishaaq bin Raahwayh and the like were all religious leaders inviting the people towards ∗ As

mentioned in Iqdul Jeed. Al-Majmoo; the commentary of Al-Muhaddhab. ⋏ Refer to Iqdul Jeed by Shah Waleeyullah ad-Dehlawee ?. ▷ It is mentioned by Ibn al-Qayyim ? in I'lam that a man whose case was adjudicated by 'Ali and Zayd C informed 'Umar ibn al-Kattab d of their decision. 'Umar d replied that he would have judged differently. To this the man replied, 'Then why don't you, as you are the khalifa?' 'Umar d replied that had it been a matter of applying the Qur'an or the Sunnah, he would have intervened, but since the decision was based on ra'y, they were all equal in this respect. ⋆ Ghazali ? in Mustasfa, Ibn al-Qayyim ? in I'lam. ⋄ In

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truth; they invited them to the way of Allaah and showed them the way of Allaah. No doubt in some problems there have been differences of opinion due to the implied meanings, but they were all rightly guides mujtahids of Islaam. A person who interprets correctly, earns two rewards while, the other, who commits an error in its interpretation, has been awarded with a single reward. Your duty is to know and realize their status and importance, and ask for blessings from Allaah for them, and at the same time recognise them to be the preacher of Islaam and imaam of the faith Islaam. This should not be done with blind following and extreme fanaticism. Do not say that such and such school of thought is better in all respect, and do not say that the religion of such and such is of such a kind that there is no possibility of any mistake. This is a presumption. Your duty is to adopt the true faith and follow it, when you are convinced of its truth and authenticity, irrespective of the fact that some one is against it [115].

10.5.13

Help Each Other in Birr and Taqwa The least a person can do to strengthen unity and brotherhood is to promote mutual cooperation as exhorted by Allaah I in the Qur'an:

Help you one another in birr / and taqwa Ďś ; but do not help one another in sin and transgression. | 5:2 | Allaah I is enjoining us not to imitate the disbelievers and hypocrites who hold secret counsel to further oppression and disobedience, but rather believers should help each other in piety and to eradicate transgression. /

Birr stands for virtue, righteousness and piety. Allaah I said in the Qur'an:

It is not birr that you turn your faces towards the east and (or) the west (in prayers); but birr is the one who believes in Allaah, the Last Day, the Angels, the Book, the Prophets; and gives wealth in spite of love for it, to the kinsfolk, to the orphans, and to the needy, and to the wayfarer, and to those who ask, and to set slaves free; performs salaat, and gives the zakaat; and who fulfil their covenant when they make it, and who are patient in extreme poverty and ailment and at the time of fighting. Such are the people of the truth and they are muttaqis. | 2:177 |

And whosoever honours the symbols of Allaah - indeed, it is from the piety of hearts. Ďś The

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essence of taqwa is discussed in section 2.4.

| 22:32 |

10.5

Means to Unity

O you who believe! When you hold secret counsel, do it not for sin and wrongdoing, and disobedience towards the Messenger, but do it for birr and taqwa; and fear Allaah to Whom you shall be gathered. | 58:9 | Shaykh Bin Baaz ? was asked about the correctness of the saying: "We should unite upon that which we agree, and excuse each other in that which we disagree." The Shaykh responded by saying φ : Yes! It is obligatory to co-operate in that which we agree, by aiding the truth, calling to it and warning against that which Allaah and His Messenger r have prohibited. Its for excusing each other for that in which we differ - then this is not to be taken in an absolute sense, but rather in a general one. Thus, if the difference involves a particular issue of ijtihad wherein the proofs are deep and detailed - then it is obligatory not to reproach or censure one another. However, if it opposes a clear text of the Book and the Sunnah, then it is obligatory to correct the one who has opposed the clear texts, but with wisdom, beautiful admonition and debating in the best possible manner, acting upon saying of Allaah I:

And help you one another in righteousness and piety, but do not help one another in sin and transgression. | 5:2 | And His - the Most Perfect's - saying:

The Believers - man and woman - are protectors to each other, they order the good and forbid the evil … | 9:71 | And His - the Mighty and Majestic's - saying:

Invite to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are better. | 16:125 | And he r said: Whosoever sees an evil, then let him change it with his hand. If he is unable to do this, then with his tongue, and if he is unable to do this, then with his heart. And that is the weakest of eeman [8, 11, 13]. And he r said: Whosoever directs a person to do good, will have a reward similar to the one who does that good [8]. And the ayat and hadeeths with this meaning are plenty. φ Reported

in Tanbeehaat fir-Radd 'alaa man Ta'awwalis-Sifaat [408].

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Helping one another in birr and taqwa is to be done with empathy for it to be effective and to avert negative consequences. This is particularly true with Muslims who are astray or had been astray because they were brought in the wrong environment. They are perhaps beginning to learn the deen, or trying to practice deen in very difficult and testing circumstances. For example, they might be in an illegal relationships, dealing in alcohol and riba, wearing vulgar clothing or not wearing hijab in masjids. In that time they should be shown empathy rather than negatives vibes and dirty looks. This is not to show that what they are doing in acceptable - but rather, with the understanding that given time, correct erudition and strengthening of eeman they will be able to come out of it. Narrated by Abu Hurayra d said: A drunkard was brought to rasulullah r and he ordered that he should be beaten, so some of us hit him with our hands, others with shoes and garments. When he went away, a man said, May Allaah put him to shame! He r said, "Do not be a help to the shaitaan against your brother [6]" It is related from Abu Hurayra d that he said: A man came to rasulullah r and said, "A person offers tahajjud at night, and steals after the day break". He r replied, "The salaat will soon desist him from stealing â&#x2014;Ś ." S.

10.6

Safeguarding Deen Safeguarding the deen means looking after its various aspects so that it is shielded from external designs and perpetuates inside. The most obvious form of protecting deen is guarding the frontiers of Islaam. Allaah I tells us to bear this noble act patiently in the Qur'an:

O you who believe! Persevere and endure and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allaah, so that you may be successful. | 3:200 | When the sovereignty of Muslim lands is lost, their deen becomes compromised: Muslims lose the freedom to practice Islaam, their deen become corrupted and they are humiliated. This is why guarding the borders of Islaam earns so much reward. Rasulullah r said: Everyone who dies has his actions sealed, except for the one guarding the border in the way of Allaah - his actions continue to increase for him until the Day of Resurrection and he is saved from the trials of the grave [10]. Ribat (staying in the way of Allaah) for a day in the way of Allaah is better than whatever there is in the whole world [6]. â&#x2014;Ś Reported

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by Ahmad, Bazzaar and others.

10.6

Safeguarding Deen

Guarding the borders of Islaam for one day and one night is better than fasting and praying at night for a whole month, and if he dies (whist performing this duty), he will go on receiving the reward for this great deed and his provision (continually), and he will be spared the questioning in the grave [8]. Shurahbil bin as-Simt d said: We spent a long time besieging a stronghold in the land of the Romans. Salman al-Farisi d, passed by me and said [3], 'I heard rasulullah r say: Whoever dies guarding the borders of Islaam, Allaah will give him a reward like that reward (of martyr) and will provide for him and keep him safe from trials. Recite, if you wish:

Those who emigrated in the cause of Allaah and after that were killed or died, surely, Allaah will provide a good provision for them. And verily, it is Allaah Who indeed is the Best of those who make provision. Truly, He will make them enter an entrance with which they shall be well-pleased, and verily, Allaah indeed is All-Knowing, Most Forbearing. | 22:58-9 | Imaam Qurtubi ? says in his tafseer: One who dies in a state of ribat in the way of Allaah, the reward of whatever good he used to do in his mortal life will continue and so will his sustenance and he will stay protected against shaitaan and Allaah will raise him on the Day of Qiyamah free from fear. The need for gathering resources to this type of defence is apparent and does not require any elaboration. However, Muslims must develop means to sustain themselves against forces which require them to be much more alert and steadfast. The enemies are apt to employ both soft and hard power to sway Muslims away from their deen - thus every ummati regardless of their status need to understand and respond to these challenges, which can appear in both personal and collective life of the community, appropriately. If we do not plan for this then, the devil will plan for us, the nafs will beguile us, the enemies of Islaam will enlist us against our own deen - the end result being not only ruination of this life but more importantly eternal doom. May Allaah give us the understanding and save us - aameen. This argument is further elaborated along with some practical steps to unblock the full potential are discussed next.

10.6.1

Managing Base Qualities Allaah created us with many diverse qualities, some are praiseworthy whereas others are just its opposites. Some of these qualities distract us from the true purpose of our creation, while others make us vulnerable and yet demands are constantly made for our loyalties. We need to study them in order to inculcate those qualities that Allaah loves, and subdue the rest. .

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Allaah I said:

And those who were settled (in Madeenah) and had adopted the faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given, and give them (emigrants) preference over themselves even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful. | 59:9 | Allaah I has informed us about different qualities of man through His Books and messengers. In the Qur'an, Allaah refutes many qualities which diverts man from remaining focused and steadfast on purpose. These tendencies must be kept in check all the time so that these do not overpower us. In fact, Allaah has warned us of severe consequences for not subduing these base traits in favour of higher objects of life:

Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allaah and His Messenger r, and striving hard and fighting in His cause, then wait until Allaah executes His command. And Allaah guides not the people who are faasiqs. | 9:24 | Here only a few of the negative qualities will be discussed. Weaknesses

Human beings are created weak. Their perceptions and understandings are limited by the weaknesses of their faculties. Had it not been for the fitra and mercy Allaah bestowed on them, men would have simply followed their base desires. For example, we easily loose sight of the favours done to us and be ungrateful or resort to despair:

And if We give man a taste of mercy from Us, and then withdraw it from him, verily, he is despairing, ungrateful. But if We let him taste good after . 870 .

10.6

Safeguarding Deen

evil has touched him, he is sure to say: "Ills have departed from me." Surely, he is exultant, and boastful. | 11:9-10 |

O man! What has made you careless about your Lord, the Most Generous? Who created you, fashioned you perfectly, and gave you due proportion. In whatever form He willed, He put you together. | 82:6-8 | By nature, humans rely on conjecture rather than upon truth - they are much more comfortable to live with "seeing is believing" and have no time to investigate, i.e. put the so called "truths" and "traditions" to test. Also, investigative works are too time-consuming and demand more academic skills. Yet, there are others who just don't want to face the truth! It's small wander that many use falsehood to cover their corrupt ways. Allaah I says in the Qur'an:

And if you obey most of those on the earth, they will mislead you far away from Allaah's path. They follow nothing but conjectures, and they do nothing but lie. | 6:116 | Another of the negative quality is being quarrelsome.

And indeed We have put forth every kind of example in this Qur'an, for mankind. But, man is ever more quarrelsome than anything. | 18:54 | Even those who wish to thread the difficult path, lack patience and resolve:

And man is ever hasty.

| 17:11 |

And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm willpower. | 20:115 | All praise be to Allaah, Who knowing full well our weaknesses made this deen easy for us:

Allah wants to lighten for you [your burdens]; and mankind was created weak. | 4:28 | .

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Worldly Desire

Allaah says in the Qur'an:

Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allaah has the excellent return with Him. | 3:14 |

And whatever you have been given is an enjoyment of the life of (this) world and its adornment, and that which is with Allaah is better and will remain forever. Have you then no sense? | 28:60 | Always bear in mind the nature of allotted rizq how Allaah I distributes it amongst his creation as He says in the Qur'an:

Allaah enlarges the provision for whom He wills of His slaves, and straitens it for whom (He wills). Verily, Allaah is All-Knower of everything. | 29:62 | Allaah reminds us of the end of those with insatiable greed for possessions. Of these people, who are essentially materialist, there are those whose mischief go even beyond that:

Woe to every scorner and mocker ∗ . Who has gathered wealth and counted it. He thinks that his wealth will make him last forever! No! Verily, he will be thrown into the Crusher. And what will make you know what the Crusher is? The fire of Allaah, kindled. Which leaps up over the hearts. Verily, it shall be closed in on them ⋄ . In pillars stretched forth. | 104:1-9 | Hoarding wealth is a test. In one of his sayings, rasulullah r alludes to this fact: Every nation has its fitna, and the fitna of my ummah is wealth [9]. ∗ This

means that the person finds fault with people and belittles them [3].

⋄ Thabit al-Bunani ? said, "It will burn them all the way to their hearts while they are still alive." Then he said,

"Indeed the torment will reach them." Then he cried [3].

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Safeguarding Deen

Rasulullah r also warned: Two hungry wolves sent against the sheep do not do more damage than what a man's eagerness for wealth does to his religion [9]. Not spending in the path of Allaah only harms the hoarder:

Behold! You are those who are called to spend in the cause of Allaah, yet among you are some who are niggardly. And whoever is niggardly, it is only at the expense of his own self. But Allaah is Rich, and you (mankind) are poor. And if you turn away, He will exchange you for some other people and they will not be your likes. | 47:38 | Things of this world will parish one day but whatever is sent remains forever:

Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Lord for rewards and better in respect of hope. | 18:46 | Jaabir ibn 'Abdullah d reported [8]: Rasulullah r walked through the market place. Some people were gathered on either side of him. Then he came across a dead goat with very short ears, of which he took hold saying, "Who among you would like to have this for a dirham?" They said: "We would not even like to have it for nothing, for it's useless to us." He said: "Would you like to have it for free?" They said: "By Allaah, not even if it were alive, because its ears are so short; and now it is also dead." Thereupon the Messenger said: "By Allaah, this world is more insignificant in the sight of Allaah than this is in your eyes." The salaf had been very particular about abstaining from hoarding wealth - sadly the vast humanity is in love of including the Muslims. When 'Umar bin Abdul Aziz ? became khalifa, he came to be known as the second 'Umar for his justice and righteousness. 'Umar bin Abdul Aziz ? was on his death-bed when he inquired from the persons round him about the cause of his disease. Someone said, "People think it is the effect of black magic." He said, "No, it is not magic." He then sent for a particular slave of his and said to him, "What made you poison me?" He replied, "One hundred dinaar and a promise of liberty." 'Umar bin Abdul Aziz ? took those dinaars from the slave and deposited them in the Baitul Maal, and advised him to run away to some distant place where he could not be seized. .

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Just before his death, Muslimah ? came to him and said, "Nobody has ever treated his children as you are doing. None of your thirteen sons has anything to live on." He sat up in his bed and said [63], I have not held back from my sons what they were entitled to. I have, of course, refused them what was actually due to others. If my sons are righteous, then Allaah will surely be their guardian as He has said in His Book:

He is the guardian of the righteous.

| 7:196 |

but if they are wrong-doers, then why should I care for them? His wife â&#x2039;? says: There may be other people more particular about wudu' and salaat; but I have never seen anybody fearing Allaah more than my husband. After his daily 'isha', he would sit at a place reserved for his salaat and raise his hands in supplication and keep crying before Allaah till sleep overpowered him. Whenever he woke during the night, he would again start praying and crying before Allaah [63]. Mutual Rivalry

Often it is rivalry between individuals and nations which consume all their effort. But their achievements are very temporary and often at the expense of greater and superior achievement in aakhira:

The mutual rivalry for piling up of worldly things diverts you, Until you visit the graves. | 102:1-2 |

Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) like a rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the â&#x2039;? The wife of 'Umar bin Abdul Aziz ? was the daughter of the great King Abdul Malik. Her father had given her much jewellery in dowry, which included a marvellous diamond. He said to his wife, "Either part with all your jewellery for the sake of Allaah, so that I may deposit it in the Baitul Maal or be separated from me. I would not like to live in a house where there is so much wealth." His wife replied, "I can part with a thousand times more wealth, but I cannot leave you." She then deposited everything she had in the Baitul Maal. After the death of 'Umar bin Abdul Aziz ?, when Yazeed son of Abdul Malik succeeded him as Khalifa, he said to his sister, "If you like you may have your jewellery back from the Baitul Maal." She replied, "How can the wealth I discarded during my husband's lifetime, satisfy me after his death."

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10.6

Safeguarding Deen

aakhira (there is) a severe torment, and forgiveness from Allaah and (His) pleasure. And the life of this world is only a deceiving enjoyment. | 57:20 | Arrogance

We must rid ourselves of arrogance and submit to the truth. There are so many people such as that of bani Israel who cut themselves from the path of righteousness because of this. This a trait of Iblis. So serious is this characteristic that it can seal ones heart away from guidance completely:

I shall turn away from My ayat those who behave arrogantly on the earth, without a right, and (even) if they see all the ayat, they will not believe in them. And if they see the way of righteousness, they will not adopt it as the Way, but if they see the way of error, they will adopt that way. | 57:20 | These arrogant people destroy their religion and resources for the sake of frivolous entertainment and turn other people away from the path of Allaah. They seek to spread corruption among men - their arrogance only increase them in their heedlessness:

And of mankind is he who purchases idle talks ▷ to mislead (men) from the path of Allaah without 'ilm, and takes it by way of mockery. For such there will be a humiliating torment. And when Our ayat are recited to such a one, he turns away in pride, as if he heard them not – as if there were deafness in his ear. So announce to him a painful torment. | 31:6-7 |

And among men is he who disputes about Allaah, without 'ilm or guidance, or a Book giving light, bending his neck in pride, and leading (others) too (far) astray from the path of Allaah. For him there is disgrace in this worldly life, and on the Day of Resurrection We shall make him taste the torment of burning fire. | 22:8-9 | ▷ i.e.

Music, singing.

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Narrated by 'Abdullah ibn Mas'ud d: Rasulullah r said: Whoever has an atom worth of pride in his heart will not enter jannah." So a man asked: "What about a person who loves (i.e. takes pride in) wearing beautiful clothes and beautiful shoes?" So he replied: "Indeed Allaah is beautiful and loves beauty. Pride is to reject the truth, and to despise the people [8]. In contrast, believers way is the way of humbleness. Allaah describes their qualities:

And the (faithful) slaves of the Most Gracious are those who walk on the earth in humility and sedateness. | 25:63 | Once - on the day of the conquest of Makkah - a man stood-up (out of reverence) for rasulullah r, who, being shocked, said to him: Do not trouble yourself! Indeed I am not a king. Rather I am merely the son of a Qurayshi woman who eats dry meat [11, 14]. During the wars with Persia, a messenger from the Persian king came to give a message to 'Umar ibn al-Khattab d, requesting a visit to the palace of the king. A Muslim responded by saying that they did not have a palace or a king, rather they have an Ameer-ul-mu'mineen. The messengers then went looking for 'Umar d and found him sleeping under a tree. A man visited 'Umar ibn Abdul-Aziz ? one day during his khilaafa. While they were sitting there, a lamp went out and 'Umar got up and fixed it. His guest then asked him, "Ameerul-mu'mineen, why did you not command me or someone else to get up and fix the lamp?" The noble khalifa responded: I got up and I was 'Umar and I did what I did and I was still 'Umar and I lost no nobility in doing it. The best people in the sight of Allaah are the humble. Guard Against Lust & Greed

Lust & Greed are two negative traits we should suppress through being generous. Rasulullah r , if he so wished he could have had the most comfortable life. But he wanted to set an example in asceticism and renunciation of worldly pleasures while giving preference to what is awaiting him with Allaah. This world is not a home for settling down and enjoyment. On the contrary, a prosperous life leads the person to laziness and to cling heavily to the earth. Rasulullah r warned: If the son of Adam had two valley of money, he would wish for a third, for nothing can fill the belly of Adam's son except dust, and Allaah forgives him who repents to Him [6]. Two hungry wolves loose among sheep do not cause as much damage as that caused to a man's deen by his greed for money and reputation [9]. . 876 .

10.6

Safeguarding Deen

We should support each other through sincere advice in order to bring out the best from us. Narrated by 'Amr bin Auf d, who was an ally of Bani 'Amir bin Luai and one of those who fought at Badr, that: Rasulullah r sent Abu 'Ubaydah bin al-Jarrah to Bahrain to bring the Jizya from its people, for rasulullah r had made a peace treaty with the people of Bahrain and appointed al-'Ala' bin al-Hadrami as their ruler. So, Abu 'Ubaydah arrived with the money from Bahrain. When the ansaar heard of the arrival of Abu 'Ubaydah (on the next day) they offered the morning prayer with the Prophet and when the morning prayer had finished, they presented themselves before him. On seeing the ansaar, rasulullah r smiled and said, "I think you have heard that Abu 'Ubaydah has brought something?" They replied, "Indeed, it is so, O Rasulullah!" He said, "Be happy, and hope for what will please you. By Allaah, I am not afraid that you will be poor, but I fear that worldly wealth will be bestowed upon you as it was bestowed upon those who lived before you. So you will compete amongst yourselves for it, as they competed for it and it will destroy you as it did them [6]." Miserliness and cowardice are frequently criticized in the Qur'an and the Sunnah. Rasulullah r said: The most evil things which can be found in a person are greedy desire which influences all of his actions, and cowardice which makes him flee [140]. Miserliness is considered the most serious disease or defect of a Muslim. This is evident from the statement of Jabir ibn Abdullah d to Abu Bakr as-Siddeeq d: "You can either give me, or you can be miserly (tabkhalu 'anniy.)" Abu Bakr said: "Do you say you can either give me, or you can be miserly! And which defect is more serious than miserliness [140]!" Narrated on the authority of Sulaiman ibn Rabi'ah d: Umar said: Rasulullah r carried out a division of property, and I said: 'By Allaah, others are more deserving than these (who have been given).' Rasulullah r said: They gave me the choice, either they would ask me in an improper and outrageous manner, or they would call me miserly, and I am not a miser [8]. Rasulullah r here is saying: They have asked me in a way which is not proper, so that if I give them, that is fine, but if I do not, they will say "He is miserly." Thus, they gave me the choice between two evils, and left me no other choice [140].

Virtuous Innate Qualities

Humans by the virtue of fitra possess many good qualities. These are of course, sense of justice, courage, bravery, mercy among many others which are meritorious in any case. There are also other qualities which are generally disliked but can be turned into good. For example, being angry turn into good when it for the sake of Allaah I. .

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10.6.2

REVIVAL OF DEEN

Protect Eeman Sahaaba f faced many trials and tribulations: they suffered social boycott and severe tortures for their rejection of Shirk and Kufr. The mushriks believed that they could dissuade the sahaaba from their belief and worship in one Allaah by making them fear hunger, loss of livelihood and death. This is testament to their strength of eeman. Rasulullah r said: There are three attributes whoever is characterised by them will relish the sweetness of eeman: He to whom Allaah and His Messenger are more beloved than anyone else; He who loves a person solely for the sake of Allaah; and He who has as great an abhorrence of entering into disbelief after Allaah has rescued him from it, as he has of being thrown into the Fire [6, 8, 12]. Yet this eeman increases and decreases from time to time ⋆ . Therefore, as a matter of safeguarding deen we must seek means to guard against its corruption and decay both at individual and communal level.

Protect Routes to Heart

As discussed earlier in section 2.3.2 eeman is both belief and action. Just as righteous actions increase eeman, disobedience decreases eeman. But belief, although includes utterance by the tongue, actually resides in the heart. Uttering without belief in the heart is just giving lip-service. Worse still, if someone feigns being a Muslim, then then the person fits the definition of munafiq. Ibn Qayyim ? writes: …The heart is like a mirror and the base desires are like rust upon it. When the mirror is polished and cleaned of the rust then it will reflect the realities (haqaaiq) as they actually are. However if it remains rusty then it will not reflect properly and therefore its 'ilm and speech will arise from conjecture and doubt. Our body, including the subject matter of this section: i.e. Ears, Eyes, Tongue and Brain, is a sacred trust from Allaah. We cannot use them just as we wish. We should only utilise them in positive ways:

Verily, the hearing, and the sight, and the heart of each of those ones will be questioned. | 17:36 | In order to keep the belief in the heart from corruption one should guard the routes to the heart. Heart takes effect from the environment through four channels, namely: hearing, seeing, talking and pondering. ⋆ This

. 878 .

is discussed in detail in section 2.3.

10.6

Safeguarding Deen

Hearing - Believers must not give ears to lies, slander, backbiting and TV programming which often exposes viewers to forbidden media / . Much of what is talked about decreases eeman - it glorifies various aspects of life so that people divert their attention to it. Also, people begin to accept even things which do not have any basis, if its repeated with eloquence. Rasulullah r warned: Some speeches are like magic [6, 8, 10, 9]. In worldly talks the heart gets attached to the material world. Further, it's a missed opportunity for the remembrance of Allaah, love of Allaah and hearing His greatness. Fort the same reasons we should try our best to avoid all forms of social gatherings where music is played.

And when they hear evil speech, they withdraw from it and say: "To us our deeds, and to you your deeds. Peace be to you. We seek not the ignorant." | 28:55 | Seeing - People even to this day become awed by the nature of sun, mountains etc and worship them. Rather we should relate it back to the creator of these things. People's heart become affected by worldly progress and sight of fast cars or big mansion. Allaah I reminds in the Qur'an:

Look not with your eyes ambitiously at what We have bestowed on certain classes of them (the disbelievers), nor grieve over them. | 15:88 | Allaah I related how some of the Children of Israel were deceived. In fact, Saamiri led some followers of Musa u , weak in eeman, astray:

And We took the Children of Israel across the sea, and they came upon a people devoted to some of their idols. They said: "O Musa! Make for us a god as they have gods." | 7:138 |

/ The media propaganda takes its toll on people as most people become spellbound - then it's easy to make them believe truth as falsehood and vice versa. In the modern times the rise of Fascists can be traced to their use of this sort of tools. In fact, Edward Bernays, an Austrian-born American publicist, used these principles with massive success in modern marketing, mass communication and spin.

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(Samiri) said: "I saw what they saw not, so I took a handful (of dust) from the track of the messenger and threw it. Thus my inner self suggested to me." Musa said: "Then go away! And verily, your (punishment) in this life is to say: 'No contact;' and verily, you have a promise that will not fail. And look at your god to which you have been devoted. We will certainly burn it, and scatter its particles in the sea." | 20:96-7 | Lowering the gaze is also prescribed to prevent Muslim men and women falling into sins and thereby protecting their eeman ϶ . Talking - The effect of this is similar to hearing as when one speaks he hears that before anybody else. Rasulullah r said: Whoever believes in Allaah and the Last Day, let him say what is good or remain silent [6, 8, 12, 9]. Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs, I guarantee jannah for him φ [6]. A man utters a word pleasing to Allaah without considering it of any significance for which Allaah exalts his ranks (in jannah); another one speaks a word displeasing to Allaah without considering it of any importance, and for this reason he will sink down into jahannam [6]. Do not indulge in excessive talk except when remembering Allah. Excessive talking without the Remembrance of Allah hardens the heart; and those who are the farthest from Allah are those whose hearts are hard [9]. Allaah I enjoined us to say insha-Allaah whenever we intend to do something in future. Pondering - Our thinking have an effect on the heart. Devoid of correct guidance people get mesmerized by their temporal success and at the end deny truth. Allaah I mentions many stories in the Qur'an where individuals had spoken words of kufr, such as Karun and Pharaoh. The temporal power, affluence and sophistication can have such a serious effect on the heart that it has been the root cause in the corruption of beliefs and psyches of many nations perished in the past. Allaah I wants us to reflect upon such matters as His signs in the design of the innumerable systems of the universe, various similitude given in the Qur'an and in our own creation. For example His saying:

϶ It

is discussed in detail in section 3.1.6. Whoever protects his tongue from illegal talk e.g. to tell lies or backbiting, etc., and his private parts from illegal sexual acts. φ i.e.,

. 880 .

10.6

Safeguarding Deen

It is Allaah who erected the heavens without pillars that you can see; then He rose above the Throne and subjected the sun and the moon, each running (its course) for a term appointed. He manages and regulates all affairs; He details the signs that you may believe with certainty in the meeting with your Lord. And it is He who spread out the earth, and placed therein firm mountains and rivers and of every kind of fruit He made in pairs â&#x2C6;&#x2014; . He causes the night to cover the day. Verily, in that are signs for a people who reflect. And in the earth are neighbouring plots, and gardens of vines, and crops (fields), and date palms, growing several from a single stem root, or otherwise, watered with one water; yet some of them We make more excellent than others to eat. Verily, in that are signs for a people who reason. | 13:2-4 |

So relate the stories, perhaps they may reflect.

| 7:176 |

We can ponder at the blessings that Allaah I has bestowed on us, and in no way we can count them, starting from our own creation to the development and running of all the systems within our bodies, to our ability to communicate, to the way our sustenance reach us etc. Beside these blessings we can marvel at the divine help received by rasulullah r and the sahaaba f as well as the flourishing of hundreds of years of Islamic civilisation, its achievements and endurance. Despite the explosion of scientific and technological developments the humans are not in minutest detail able to fulfil its basic needs without the mercy of Allaah I - He is fulfilling the needs of all His creations and is in full control of their fate and conditions. Seek Deeni Environment

The effect of environment upon us is undeniable - although its effect varies from person to person. A person with strong eeman is able to resist the alien influences much better than a person with weak eeman. However, no one should be exposed to kufr environment for prolonged periods simply because one does not know precisely their level of eeman. Kufr environment is that which promotes belief in what's apparent, in materialism, and leads to disobedience to Allaah, Almighty. Being exposed to it is a test in itself. Muslims should work towards rectifying their environment, else migrate to an environment that is better in saving eeman. This was the reason why sahaaba f left their beloved homeland, Makkah. This was the reason why Ashab-e-Kahf left their home. â&#x2C6;&#x2014; Zawjain Ithnain - may mean two kinds or it may mean: of two varieties, e.g. black and white, sweet and sour, small and big.

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Allaah I reminds us about Ashab-e-Kahf thus:

(Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave. They said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!" | 18:10 | The story of the man killing ninety-nine men greatly illustrates the need to emigrate. Rasulullah r said: There was a person before you who had killed ninety-nine persons and then made an inquiry about the learned persons of the world. He was directed to a monk. He came to him and told him that he had killed ninety-nine persons and asked him whether there was any scope for his repentance to be accepted. He said: No. He killed him also and thus completed one hundred. He then asked about the learned persons of the earth and he was directed to an 'alim, and he told him that he had killed one hundred persons and asked him whether there was any scope for his repentance to be accepted. He said: Yes; what stands between you and the repentance? You better go to such and such land; there are people devoted to prayer and worship and you also worship along with them and do not come to the land of yours since it was an evil land. So he went away and he had hardly covered half the distance when death came to him and there was a dispute between the angels of mercy and the angels of punishment. The angels of mercy said: This man has come as a penitent and remorseful to Allaah and the angels of punishment said: He has done no good at all. Then there came another angel in the form of a human being in order to decide between them. He said: You measure the land to which he has drawn near. They measured it and found him nearer to the land where he intended to go (the land of piety), and so the angels of mercy took possession of itâ&#x20AC;Ś [8]. Children's beliefs are in particular risk as it is corrupted through modern educational systems. Regarding this Shaykh Hasan Nadwi ? writes [364]: The present system of education is not only secular - it is a positive system of education. Hindu mythology is included in it. During the rule of the British, the system of education was secular. â&#x20AC;ŚAt that time, the primary books to learn the language did not have any effect on the belief of anyone, they did not create any belief of divinity for anyone, nor did we learn that any creation has any authority in the universe. At that time, the children used to read stories of sheep, panthers, monkeys, foxes, cats and dogs. The children would return home just as the had left in the morning. The kufr environment is not necessarily pervasive. It may come into existent at certain times or among certain circles. We should try to escape from such corrupt environment at least for a short time. Allaah explains the quality of believers in their attitude to such matters:

â&#x20AC;ŚAnd when the foolish address them (with bad words) they reply back with mild words of gentleness. | 25:63 | . 882 .

10.6

Safeguarding Deen

Continually Work at Eeman

As eeman is subjected to many factors which undermines its strength, seeking means to increase it must be one of the best ways of safeguarding our deen. Increasing eeman, i.e. the subject of da'wah, is a topic of utmost importance throughout the ages. Hence, the next chapter is dedicated to it.

10.6.3

Organising Life Around

And this life of the world is only amusement and play! Verily, the home of the aakhira, that is the life indeed, if they but knew. | 29:64 | In order to safeguard our deen it is essential that we organise our life according to the priorities of deen. The importance of prioritising has already been discussed in section 10.2.1. Here the discussion is on choices which need prioritising in order to safeguard the deen. Lets put things in perspective. Rasulullah r said: The two feet of the son of Adam will not move from near his Lord on the Day of Judgement until he is asked about five (matters):1. about his life - how he spent it; 2. about his youth - how he took care of it; 3. about his wealth - how he earned it; 4. and where he spent it; 5. and about that which he acted upon from the 'ilm that he acquired [9, 72]. Imaam al-Ghazali ? writes about being organised [411]: Your time should not be without any structure, such that you occupy yourself arbitrarily with whatever comes along. Rather, you must take account of yourself and order your worship during the day and the night, assigning to each period of time an activity that must not be neglected nor replaced by another activity. By this ordering of time, the blessing in time will show itself. A person who leaves himself without a plan as animal do, not knowing what he is to do at any given moment, will spend most of his time fruitless. Your time is your life, and your life is your capital: by it you make trade, and by it you will reach the eternal bounties in the proximity of Allaah. Every single breath of yours is a priceless jewel, because it is irreplaceable; once it is gone, there is no return for it. So do not be like fools who rejoice each day as their wealth increases while their lives decrease. What good is there in wealth that increases while while one's lifespan decreases? Take a bigger picture of life. At youth, what is possible to do, becomes impossible at old age. So if there is some good work needed to be done, some 'ilm to be acquired or certain level of piety to be achieved, then should we postpone it? Life is about making choices and we are what we choose to do. Death, ill-health, poverty and calamity can come any time, so we should never postpone. Besides, righteousness can lead to further opportunities. .

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Preferring Aakhira

A believer prefers aakhira, simply because it is eternal. No matter how happy or affluent one is in this world, it is temporary. Moreover, the rizq in this life is pre-determined, but the condition of aakhira is dependent on deeds carried out here. Allaah the Exalted says:

But of mankind there are some who say: "Our Lord! Give us in this world!" and for such there will be no portion in aakhira. | 2:200 | Rasulullah r said: The likeness of wealth, family and the actions of the son of Adam is of a man who has three companions. One of the man's companions says: I am with you as long as you live; when you die, you have taken your share of yourself and you have taken your share of me - this is his wealth. The second companion says: I am with you until you reach that tree; you have had your share of yourself and your share of me - this is his family. The third companion says: I am with you in life and in death ⋄ . Ibn al-Qayyim ? said: This world is like a shadow, run after it and you will never be able to catch it, turn your back against it and it has no choice but to follow you. Rasulullah r has warned us against human tendency to forget aakhira to the extent that preoccupation with this world predominate this life. They become enslaved to it. Rasulullah r said: Whoever makes aakhira his preoccupation, then Allaah places freedom from want in his heart, gathers his affairs, and dunya comes to him despite being reluctant to do so. And whoever makes dunya his preoccupation, then Allaah places his poverty in front of his eyes, make his affairs scattered, and nothing of the dunya comes to him except that which has been decreed for him [9]. Whoever sets dunya as his goal, Allaah divides his affairs for him. He will place poverty between his eyes, and nothing will come to him from this world except what Allaah has written for him. Whoever sets aakhira as his goal, Allaah gathers his affairs for him, gives him richness of the heart and dunya will come to him grudgingly and submissively [11, 15]. Let the slave of dinar and dirham, of Quantify and Khamisa ⋏ perish as he is pleased if these things are given to him, and if not, he is displeased! Let such a person perish and relapse, and if he is pierced with a thorn, let him not find anyone to take it out for him. Jannah is for him who holds the reins of his horse to strive in Allaah's Cause, with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearward, he accepts his post with satisfaction; if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted [6, 11, 18]. The heart of an old person is young for two things: for long life and love for wealth [6, 8]. ⋄ Saheeh:

⋏ i.e.

. 884 .

Related by al-Bazzar and al-Albani authenticated it. Money and luxurious clothes.

10.6

Safeguarding Deen

There is a great deal of preoccupation with this world in this day and age. It simply reflect the level materialism that has taken seat at the heart. As for Muslims it reflects on the weaknesses of their eeman. When eeman becomes weak, desire and greed for materials overpower man. Rasulullah r said: Allaah, may He be glorified, says: We have sent down wealth for the establishment of salaat and the payment of zakaat, but if the son of Adam has one valley, he will wish that he had a second, and if he had two valleys, he would wish that he had a third. The stomach of the son of Adam will be filled only with dust then Allaah will accept the repentance of the one who repents [12, 75]. Ones you make the intention to make aakhira the centre of you life, then persevere upon it until the heart naturally desires it. Yunus ibn 'Ubayd (d 139h) ? said: With good manners you understand the 'ilm. With the 'ilm your actions are corrected. With actions wisdom is obtained. With wisdom you understand zuhd and are granted its benefits. With zuhd comes abandoning the world. With abandoning the world comes desire for aakhira. With desire for aakhira the pleasure of Allaah - the Mighty and Majestic - is obtained. Knowing Necessity From Wastefulness

In spending we must avoid extravagance, which is in the nature of shaitaan. Allaah said:

And eat and drink but waste not by extravagance.

| 7:31 |

And give to the kinsman his due and to the miskin and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, the spendthrifts are brothers of the shaitaans, and the shaitaan is ever ungrateful to his Lord. | 17:26-7 | Knowing the difference between necessity and extravagance is very important. Not only extravagance is prohibited, but it squanders believers' time and energy. Ibn Taymiyyah ? said regarding this in Majmu' al-Fatawa: One should treat money with grace so that it is blessed for him, not take it with greediness and fear that it might be lost. Rather, money should be like using the toilet. You go to it when you need it and never let it reside in your heart. We can really go through life with lot less than what we think we need. Rasulullah r said: All that is sufficient for any one of you in this world is the supply of the traveller [16, 75]. The difficulties and hardship one goes through to meet his family's necessities is greatly rewarded by Allaah - as long as his work in itself is not haraam or doubtful. However, "â&#x20AC;Śspending hours working for the sake of acquiring extra wealth will only be at the cost of 'ilm or good deeds or inviting to Allaah I . â&#x20AC;Śit is not befitting, that a Muslim lolls out .

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REVIVAL OF DEEN

his tongue after extra work, while he is lacking 'ilm in many aspects of his deen such as creed, fiqh, points regarding Islamic manners and other important pillars and compulsory actions [386]." Shaykh Awaa'isha ? further explained this point: Having sexual relations with one's wife, with the intention of keeping chaste and pure, is considered worship, but this does not mean that a person remains persistent upon this matter, neglecting Friday prayers, praying in congregation and other obligatory duties! Likewise, eating with the intention of keeping strength for the sake of fulfilling acts of obedience to Allaah, is a form of worship, but does it mean that eating becomes a major aspect of our lives? Similarly, striving to find a lawful job, seeking pure earnings and refraining from begging, is all worship, but does it mean that we constantly engage ourselves in this, so much so that it hinders us from salaat with jama'ah, joining ties of relationship, learning about Islaam and inviting to Allaah subhanahu wa ta'ala? So look into this matter, may Allaah have mercy upon you, and if one job is enough for you, there is no need for a second; if one shift suffices your needs, don't take on another in overtime, and if you are able to cut the number of hours you work, don't hesitate. Furthermore, if you are from amongst those whom Allaah has increased in provision and wealth, disengage yourself and whomsoever you are able to from your children and family, for the sake of worship, 'ilm and inviting to Allaah [386]. Ali d used to work for a Jew, drawing water from his well, receiving a date for each bucket of water he collected. It was his practice to work until he collected enough dates each day for the needs of his family plus a little extra for sadaqa. One day the Jew wanted him to collect more water and offered him more than his usual payment, but Ali d refused. It was deeply entrenched in his heart that his rizq from Allaah Taâ&#x20AC;&#x2122;ala was sufficient once he collected enough to fulfil the needs of his family and the practice he and Fatima g had of giving so generously in sadaqa. Avoiding Futile Pursuits

From the qualities of a believer is to turn away from all things futile, false and evil. This includes TV, music, sports of no deeni benefit etc. Rasulullah r said: From a man's perfecting his deen is his leaving that which does not concern him [12, 9, 11]. When Allaah loves a man He protects him from the world just as one of you continue to protect his patient from water [12, 9]. The believer should be on guard against people who try to divert their attention from greater purpose of life and busy them with meaningless discussions, transient issues, passivity or leave them dormant. . 886 .

10.6

Safeguarding Deen

Observe Simplicity

A life that is complicated is a drag on the progress of Muslims in all levels: individual, family, community and ummah ∗ . By the time we rid ourselves of extravagance and futile pursuits this life should be a good life. However, cutting down on non-essentials would free up much passion and energy for the work of deen. We would have time for tarbiya, tazkiya, da'wah and whatever else the deen might demand from us. Rasulullah r said: Shall I tell you who is unlawful for the Fire - or the one for whom the Fire is unlawful? It is unlawful for everyone who is easy, flexible, modest and uncomplicated [9]. When rasulullah r sent Mu'adh ibn Jabal d him to Yemen, he advised him: Beware of luxury, for the slaves of Allaah do not live a life of luxury ⋄ . Rasulullah r said: Badhadhah is from eeman [11, 10, 72]. S. Ibn al-Athir ? said: Badhadhah is to have a plain, ascetic appearance …and he r meant that one should be humble in his clothing, avoiding vanity ⋏ . Narrated by Jundub bin Abdullah d: When I went to Madinah to acquire 'ilm, I found that people were sitting in groups, and each group was entrusted to a teacher. In one of the groups I saw a person teaching hadeeth, clad in two sheets of cloth and looking like a traveller. I asked the people, 'Who is this person?' They said, 'He is our esteemed imaam, Ubayy bin Ka'ab d.' When he finished teaching, I followed him to his house. He was staying in a very old and dilapidated building, with little or no furniture. I noticed Ubayy d living in a very simple and ascetic life [63]. When 'Umar d came to Syria, and was met by the commanders of the troops and the leaders of the local people, he asked, "Where is my brother?" They said, "Who?" He said, "Abu 'Ubaydah ibn al-Jarrah ▷ ." They said, "He is coming now." Then the following events took place: 'Umar d : "Let us go to your house." He said, "What will you do at my house? All you will do is weep for me!" He entered the house and did not see anything. He said, "Where is your furniture? I do not see anything but a saddle, a plate and a water-skin, and you are the governor! Do you have any food?" Abu 'Ubaydah went to a basket and took out some pieces of bread. 'Umar wept and Abu 'Ubaydah said to him,"I told you that you would weep for me, 0 Ameer-ul-mu'mineen. Whatever gets you to your destination is enough." 'Umar said, "The world has changed us all except you, 0' Abu 'Ubaydah [235, 451]. Adh-Dhahabi ? commented on this incident, saying: This, by Allaah, is true asceticism; it is not the asceticism of one who is utterly destitute [235]. ∗ Simplicity

in the context of home life is discussed in section 4.1.5. by Ahmad in his al-Musnad, Abu Naeem in al-Hilyah; Silsilat al-Saheehah. ⋏ An-Nihayah. ▷ Abu 'Ubaydah d was at the time the head of the army fighting in the Shaam. ⋄ Reported

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10.6.4

REVIVAL OF DEEN

Mind the People of Ignorance, Emotion & Desire The people of ignorance, emotion and desire are at risk of leading others astray if they take any position of authority or say in the matter of deen. It is important then that we recognise these people and understand their slogans. This is not necessarily to steer away from them, but it is to deploy appropriate etiquettes towards them, as often we are in their midst, to save ourselves and the wider society from their evils. These people may not necessarily have evil intentions - they may not even be aware of the danger they are putting the ummah and its ummati in especially its welfare in the aakhira. Allaah I will surely expose their ulterior motives, so that people know who they are:

Or do those in whose hearts is a disease (of hypocrisy), think that Allaah will not bring to light all their hidden ill-wills? | 47:29 | Allaah I exposed the plots against the Muslims by the munafiqs in Madeenah:

And as for those who put up a masjid for causing harm and disbelief and to disunite the believers and as an outpost for those who warred against Allaah and His Messenger aforetime, they will indeed swear that their intention is nothing but good. Allaah bears witness that they are certainly liars. | 9:107 | Ibn Qayyim ? writes about how rasulullah r would observe caution in speech [401]: He r used to choose his words carefully in his public addresses, selecting for his people the best terms, and he used to avoid the expressions of the coarse folk and obscenities. He was neither obscene in speech, nor in deed, nor did he bellow, nor did he speak crudely or coarsely. And he disliked that noble words should be used regarding a person who did not deserve it and he disliked that hated expressions be used regarding one who did not deserve it. From the first category, he forbade that a hypocrite should be addressed as sayyid (master) and he prohibited that grapes should be called karm (wine) and he forbade that Abu Jahl should be called Abul Hakam and he also changed the name of one of the sahaaba from Abul Hakam and he said: Verily Allaah is al-Hakam and to Him belongs al-Hukm (the Judgement) [10, 13]. …And to a person who claimed that he was a physician, he said: You are a companion and the One Who created her is her Physician [10, 12]. The people of ignorance rely on apparent rather than rely on divine 'ilm. Ibn Qayyim ? said about them [401]: …When it was said to rasulullah r and his sahaaba f on the day of the Battle of Uhud after they had departed from there:

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Verily, the people have gathered against you, so fear them.

Safeguarding Deen

| 3:173 |

They prepared themselves and went out to meet them, then they said the words (Hasbunaliahu Wa Ni'mal Wakeel) and they had their effect. This is why Allaah, Most High says:

And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. | 65:2-3 | There are many signs to know this kinds of people. A few of these are listed as below: ■ Taking Makrooh Lightly: Usually asking, "Is it sinful to do?" The problem is it eventually leads to haraam. Rasulullah r said: Whoever falls into doubtful matters falls into haraam, like a shepherd who grazes his flock around a place where he is not allowed he will soon enter it [6, 8]. Narrated by Thawban d: Once rasulullah r said: I will certainly recognize people who will come on the Day of Resurrection bringing good deeds as great as the white mountain of Tuhaamah, and Allaah, may He be glorified, will make it like dust in the air. I said: O Rasulullah, describe them to us and explain this so that we will not unwittingly be among them. He said: They are your brothers and they look like you. They pray at night as you do, but if they had the opportunity to violate the limits set by Allaah, they would do so [11, 75]. H. ■ Argue using Philosophy and Theological Rhetoric: Imaam Abu Yusuf ?, a student of Abu Hanifa ? said: Whoever seeks 'ilm with philosophy will become hypocrite, and whoever seeks everything with wealth will be disappointed and whoever seeks strange narrations will consequently lie [379]. Imaam ash-Shafi'i ? said: My ruling regarding the people of theological rhetoric is that they should be beaten with palm leaves and shoes and be paraded amongst the kinsfolk and the tribes with it being announced, 'This is the reward of the one who abandons the Book (Qur'an) and the Sunnah and turns to theological rhetoric (kalaam) ⋆ . If people knew what (misleading and destructive) desires are contained within theological rhetoric, they would certainly flee from it as they would from a lion / . ⋆ Sharhul 'Aqeedatit-Tahaawiyyah / Reported

of Ibn Abil-'Izz. Refer to Sharhus-Suunah of Imaam al-Baghawee. by Ibn Abee Haatim in Aadaabush-Shafi'i.

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Reported by Ibnul-Jawzee ? in Manaaqib Ahmad, Ahmad ibn Hanbal ? said: The person of theological rhetoric will never prosper. And never do you see anyone looking into theological rhetoric except that in his heart is a desire for creating mischief. ■ Making False Excuses: The attitude of the above people is akin to the hypocrites who made wealth and family their excuse to shy away from their deeni responsibilities and may Allaah save us from being in that group. Allaah exposed them thus:

Those of the Bedouins who lagged behind will say to you: "Our possessions and our families occupied us, so ask forgiveness for us." They say with their tongues what is not in their hearts. | 48:11 | Similarly, another group said to rasulullah r during the battle of trench:

And a band of them ask for permission of the Prophet r saying: "Truly, our homes lie open (to the enemy)." And they lay not open. They but wished to flee. | 33:13 | ■ Passivity in Deeni Work: They seek to impede the efforts of sincere and courageous Muslims through scaremongering and despair. These people wish the Muslims withdraw from material, physical or intellectual struggle for the sake of Allaah. About the munafiq who belong to the extremes of this group, Allaah says:

Had they marched out with you, they would have added to you nothing except disorder, and they would have hurried about in your midst (spreading corruption) and sowing sedition among you – and there are some among you who would have listened to them. And Allaah is AllKnower of the zaalims. | 9:47 | ■ Indulge in Interpreting "Unclear" Ayat of Qur'an: In contrast to ulama, these people try to use their own intellect to justify their thoughts and action by taking the liberty to explain away unclear (mutashabihat) ayat of the Qur'an. Allaah said about these ayat:

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It is He Who has sent down to you (Muhammad r) the Book. In it are ayat that are entirely clear, they are the foundations of the Book ϶ ; and others not entirely clear. So, as for those in whose hearts there is a deviation they follow that which is not entirely clear thereof, seeking fitna, and seeking for its hidden meanings, but none knows its hidden meanings except Allaah. And those who are firmly grounded in 'ilm say: "We believe in it; the whole of it are from our Lord." And none receive admonition except men of understanding. | 3:7 | ■ Give in to Base Desire: The Samaritan said:

(Saamiri) said: "I saw what they saw not, so I took a handful (of dust) from the track of the messenger [Jibrael's horse] and threw it. Thus my inner self suggested to me." | 20:96 | Since they are led by desires, Allaah can make the insinuations of shaitaan a trial for them, thus separating them from true believers:

That He (Allaah) may make what is thrown in by shaitaan a trial for those in whose hearts is a disease φ and whose hearts are hardened. And certainly, the zaalims are in extreme dissension. | 22:53 | ■ Refer to Ways of Ancestors Instead of Qur'an & Sunnah: Allaah censored such emotions in the Qur'an:

When it is said to them: "Follow what Allaah has sent down." They say: "Nay! We shall follow what we found our fathers following." (Would they do that!) even though their fathers did not understand anything nor were they guided? | 2:170 | Once rasulullah r said, "Who asserts the call of the Jahiliya will be fuel of jahannam." The sahaaba f enquired, "O Rasulullah even such a person who fasts and performs the prayers?" He r said, "Even if he does so, and assumes that he is a Muslim [12]." Rasulullah r further said: It is not one of us whoever asserts any race over another, 'asabiyya ◦ , or fights on racial grounds or dies in a racial cause [8]. ϶ Those

are the ayat of al-Ahkaam, al-Fara'id and al-Hudud. of the heart referred here are hypocrisy and disbelief. ◦ 'Asabiyya - Solidarity based on tribalism/nationalism.

φ Diseases

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Handling Common-Folk The sahaaba f understood the sentiments of the common-folk and would took great care not to stir-up emotions of the ignorants. Narrated by Ibn 'Abbas d said: I used to teach the Qur'an to some of the muhajirs, amongst whom was 'AbdurRahman ibn 'Awf. Whilst I was in his house in Mina, and he was with 'Umar ibn al-Khattab during his last hajj, 'Abdur-Rahman came to me and said: If only you had seen the man who came to the Ameer-ul-mu'mineen, saying: 0 Ameer-ul-mu'mineen, What do you say about such and such a person who says that if 'Umar should die, I will give the bay'ah to such and such a person, and that - by Allaah - the bay'ah to Abu Bakr was nothing but a reaction, which afterwards became established. So 'Umar became angry and said: If Allaah wills, I will stand before the people tonight and I will warn the people against those who desire to deprive the people of their rights. ('Abdur-Rahman said:) 'O Ameer-ul-mu'mineen! Do not do this. For the hajj season gathers the ra'aa (common people) and the ghawghaa (those who incline towards mischief and evil), and it will be those who will gather closest to you when you stand to address the people. I fear that you will rise and address the people, but some of them will spread your words and will not understand them, and some will twist your words and take them out of context. So wait until you reach al-Madeenah, the land of hijrah and the Sunnah, where you will be amongst the people of 'ilm and understanding and the noblest of people. So there you may have to say what you wish to say, with confidence. Since the people of 'ilm will understand your words and put them their correct context.' So 'Umar said: By Allaah! That is what I shall do in my first address to the people of al-Madeenah - if Allaah wills â&#x20AC;Ś [6]. Narrated Abu Wail d: Someone said to Usama, "Will you not talk to this (Uthman)?" Usama said, "I talked to him (secretly) without being the first man to open an evil door. I will never tell a ruler who rules over two men or more that he is good after I heard rasulullah r saying, A man will be brought and put in jahannam and he will go around and round in jahannam like a donkey of a grinding mill, and all the people of jahannam will gather around him and will say to him, O so-and-so! Didn't you use to order others for good and forbid them from evil?' That man will say, 'I used to order others to do good but I myself never used to do it, and I used to forbid others from evil while I myself used to do evil [6]. Ibn 'Abbas d reported [6]: 'Uyainah bin Hisn came to Madeenah and stayed with his nephew al-Hurr bin Qais who was among those who were close to 'Umar d and had access to his

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council. The scholarly persons, whether they were old or young, had the privilege of joining his council and he used to consult them. 'Uyainah said to al-Hurr: "My dear nephew, you have an access to Ameer-ulmu'mineen. Will you obtain permission for me to sit with him?" Al-Hurr asked 'Umar and he accorded permission. When 'Uyainah came into the presence of 'Umar, he addressed him thus: "O son of al-Khattab, you neither bestow much on us nor deal with us justly." 'Umar d got angry and was about to beat him when al-Hurr said: "O Ameerul-mu'mineen, Allaah has said to his Prophet r:

Show forgiveness, enjoin good, and turn away from the ignorant.

| 7:199 |

This is one of the ignorant ones." By Allaah! When al-Hurr recited this, 'Umar became quite motionless in his seat. He always adhered strictly to the Book of Allaah. In Fath al-Bari in explanation to the ayat:

And not equal are the good deed and the bad. Repel (evil) with that which is better; then verily he, between whom and you there was enmity, would be as if he were a close friend. But none is granted it except those who are patient â&#x20AC;&#x201C; and none is granted it except the owner of a great fortune. | 41:34-5 | it is reported that Ibn 'Abbas d said: Allaah commands the believers to be patient when they feel angry, to be forbearing when confronted with ignorance, and to forgive when they are mistreated. If they do this, Allaah will save them from the shaitaan and subdue their enemies to them until they become like close friends [3].

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Chapter Notes a

Mujaddids of This Ummah

There is no agreement as to who is in this list. As-Suyuti and Hafidh al-Dahabi, each is known to have compiled a list [354]. Feel free to disagree with the following list: • 'Umar ibn 'Abd al-'Aziz (d 101h): Restored khilaafa upon the Khulafa ar-Raashidun. • Abu Hanifa (d 150h), Malik (d 179h) • Imaam al-Shafi'i (d 204h): Developed usul al-Fiqh. • Imaam Ahmad ibn Hanbal (241h), Abu al-Hasan al-Ash'ari (d 324h) • al-Hakim al-Naysaburi (d 405h) • Imaam Abu Hamid al-Ghazali (d 505h): Rebutted against the falsities of Philosophers. • Abd al-Qadir Gilani (d 561h): Sought to rectify diseases of the heart. • Imaam Izzuddin bin Abdus-Salam (d 660h) • Imaam al-Nawawi (d 676h): Author of Sharh Muslim. • Shaykh-ul-Islaam Taqi-ad-Deen ibn Taymiyah (d 728h): Sought to purify knowledge from sufi accretion. • Hafidh Ibn Hajar al-'Asqalani (d 852h): Author of Fathe Bari. • Jalal al Din al-Suyuti (d 911h): Co-authored Tafseer Jalalyn. • Ahmad al-Faruqi Sirhindi (d 1034h): Sought to purify knowledge of Islaam from Sufi extremities and Hindu Pantheism in India. He sought to upheld Shari'ah, against sufi also rebutted Akbar's Din-i-Ilahi. • Shah Waliullah Dehlavi (d 1176h): He worked to revive religious sciences and Muslim rule in India. • Imaam Muhammad ibn Abdul Wahhab (d 1206h): Fought against people of shirk and bid'ah. • Usman Dan Fodio (d 1232h): Propagate deen amongst nominal Muslims and established Islamic emirate of Sokoto in West Africa. • Maulana Ilyas Khandlawi (d 1363h): Sought to strengthen the eeman of laxed Muslims and stuggled against materialism around the World. • Bedi-uz-Zaman Said Nursi (d 1379h): Sought to preserve and communicate deen in crisis stricken Ottoman empire and Kemalist Turkey. He also struggled against Communism. • Shaykh Nasir ad-Din Albani (d 1420h): Sought to restore status of hadeeth. 781↼

Repentance of Ka'b bin Malik.

Ibn Shihab ? reported that rasulullah r made an expedition to Tabuk and he had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. There were more than eighty people from the munafiqs who did not join the Tabuk expedition. A similar number of beduin Arabs and a large number of other people did not join this expedition.

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The munafiqs - not only they stayed behind but they were also encouraging others not to do so, saying:

March not forth in the heat.

| 9:81 |

Say: "The fire of jahannam is more intense in heat.

| 9:81 |

Allaah I 's reply to this was:

Ibn Shihab ? (further) reported that 'Abd al-Rahman ibn 'Abdullah ibn Ka'b informed him that Abdullah ibn Ka'b who served as the guide of Ka'b bin 'Malik d as he became blind that he heard Ka'b bin Malik d narrate the story of his remaining behind rasulullah r from the Battle of Tabuk. Ka'b bin Malik d said: I never remained behind rasulullah r from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as rasulullah r and the Muslims went out seeking the caravan of the Quraysh, but it was Allaah Who made them confront their enemies without their intention (to do so). I had the honour to be with rasulullah r on the night of 'Aqaba when we pledged our allegiance to Islaam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from rasulullah r on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allaah, I had never before this expedition simultaneously in my possession two rides. Rasulullah r set out for this expedition in extremely hot season; the journey was long and was across a waterless land and he had to confront a large army, so he informed the Muslims about the actual situation, so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied rasulullah r at that time were large in numbers but there was no proper record of them. Few men wanted to stay back, and were under the impression that they could easily conceal themselves until revelations from Allaah, the Exalted and Glorious concerning them. And rasulullah r set out on an expedition when the fruits were ripe and their shadows had been lengthened, and I had fondness for those fruits. rasulullah r made preparations , as did the Muslims along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this until people were about to depart and it was in the morning that rasulullah r set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of rasulullah r as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allaah granted exemption because of their incapacity and rasulullah r took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Ka'b bin Malik? A person from Banu' Salama said: Rasulullah r, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Mua'dh ibn Jabal said: Woe be upon that what you contend. Rasulullah r, by Allaah, we know nothing about him but good.

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Rasulullah r, however, kept quiet. It was during that time that he r saw a man dressed in white, shimmering like a mirage. Thereupon rasulullah r said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa' of dates and was scoffed at by the hypocrites. When this news reached me that rasulullah r was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that rasulullah r was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that rasulullah r arrived. And it was his habit that as he came back from a journey he first went to the masjid and observed two raka'as of nawafil prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Rasulullah r accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allaah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He r then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Rasulullah r , by Allaah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allaah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allaah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allaah would make its end well and, by Allaah, there is no valid excuse for me. By Allaah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you. Thereupon, rasulullah r said: This man told the truth, so get up until Allaah gives a decision in your case. I stood up and some people of Banu' Salama followed me in hot haste, and they said to me: By Allaah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before rasulullah r as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that rasulullah r would have sought forgiveness for you. By Allaah, they continued to incite me until I thought of going back to rasulullah r and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara ibn ar-Rabi'a 'Amiri and Hilal ibn Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Rasulullah r forbade the Muslims to talk with three of us from amongst those who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves within their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in salaat with jama'ah, moved about in the bazar; but none spoke to me. I came to rasulullah r as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed salaat beside him and looked at him with stealing glances and when I attended to my salaat, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable)

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length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allaah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allaah, aren't you well aware of the fact that I love Allaah and His Messenger r the most. He kept quiet. I again repeated saying: I adjure you by Allaah. aren't you well aware of the fact that I love Allaah and His Messenger r the most. He kept quiet. I again adjured him, whereupon he said: Allaah and the Messenger r are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell food-grains in Madeenah, asked people to direct him to Ka'b bin Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this: "Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allaah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and rasulullah r received no revelation, there came the messenger of rasulullah r to me and said: Verily, Rasulullah r has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and don't have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allaah gives the decision in my case. The wife of Hilal ibn Umayya came to rasulullah r and said: O Rasulullah, Hilal bin Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but don't go near him. She said: By Allaah, he has no such instinct in him. By Allaah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from rasulullah r in regard to your wife as he has granted permission to the wife of Hilal ibn Umayya to serve him. I said: I would not seek permission from rasulullah r, for I cannot say what rasulullah r may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that we were boycotted. It was on the morning of the fiftieth night that I observed my fajr salaat and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allaah, the Exalted and Glorious, has described about us in these words: Life had become hard for myself and the earth had compressed despite its vastness. that I heard the noise of an announcer from the peak of the hill of Sal' saying at the top of his voice: Ka'b bin Malik, there is glad tidings for you. I fell down in sajdah and came to realise that there was (a message of) relief for me. Rasulullah r had informed the people of the acceptance of our repentance by Allaah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allaah, I possessed nothing else than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to rasulullah r and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allaah. (I moved on) until I came to the masjid and rasulullah r had been sitting there amongst persons. So Talha bin 'Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allaah, no person stood

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up (to greet me) from amongst the muhajirs except he ∗ . I greeted rasulullah r with Assalam-o-'Alaikum and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you - for this is the best day you have ever had since the day your mother gave birth to you. I said: O Rasulullah. Is this acceptance of repentance from you or from Allaah? He said: No, it is from Allaah. And it was common with rasulullah r that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: O Rasulullah, am I allowed to give in charity my wealth for Allaah's sake and for the sake of His Messenger r? Thereupon rasulullah r said: Keep some property with you as it is better for you. I said: I shall keep with me that part which fell to my lot in Khaibar. I said: O Rasulullah, verily, Allaah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. By Allaah, I do not know whether anyone amongst the Muslims whom Allaah put to more severe trial than I because of telling the truth. And since I made a mention of this to rasulullah r up to this day I have not told any lie and, by Allaah, I have decided not to tell a lie and I hope that Allaah would save me (from trials) for the rest of my life and Allaah, the Exalted and Glorious, revealed these ayat:

Allaah has forgiven the Prophet r, the muhajirs and the ansaars who followed him in the time of distress (Tabuk expedition), after the hearts of a party of them had nearly deviated, but He accepted their repentance. Certainly, He is to them full of kindness, Most Merciful. And (He did forgive also) the three who did not join till for them the earth, vast as it is, was straitened and their own selves were straitened to them … | 9:117-8 | And this revelation reached up to:"

…O you who believe! Be afraid of Allaah, and be with those who are true (in words and deeds). | 9:119 | By Allaah, since Allaah directed me to Islaam there has been no blessing more significant for me than this truth of mine which I spoke to rasulullah r and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allaah used harshest words used for anyone as He descended revelation:

They will swear by Allaah to you, when you return to them, that you may turn away from them. So turn away from them. Surely, they are impure, and jahannam is their dwelling place – a recompense for that ∗ Ka'b d

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said that he never forgot (that good gesture of) Talha d .

Notes

which they used to earn. They (the hypocrites) swear to you that you may be pleased with them, but if you are pleased with them, certainly Allaah is not pleased with the people who are fassiqs. | 9:95-96 | K'ab d further said: The matter of us three persons was deferred as compared with those who took an oath in the presence of rasulullah r and he accepted their allegiance and sought forgiveness for them and Allaah did not give any decision in regard to us. It was Allaah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. "the three who were left behind" do not mean that we remained back from jihaad but these imply that He kept our matter behind them who took oath and presented excuse before Him [8]. 809â&#x2020;ź

Unnecessary Questioning By Jews

Ibn abi Hatim ? recorded: There was a man from among the Children of Israel who was impotent. He had substantial wealth, and only a nephew who would inherit from him. So his nephew killed him and moved his body at night, placing it at the doorstep of a certain man. The next morning, the nephew cried out for revenge, and the people took up their weapons and almost fought each other. The wise men among them said, "Why would you kill each other, while the Messenger of Allaah is still among you." So they went to Musa and mentioned the matter to himâ&#x20AC;Ś [3]. And Musa u said:

Verily, Allaah commands you that you slaughter a cow.

| 2:67 |

Had they slaughtered a cow, any cow, it would have been sufficient for them. Instead, they made the matter difficult, and this is why Allaah made it even more difficult for them [3]. Allaah I informs about this in the Qur'an:

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They said, "Do you make fun of us?" He said, "I take Allaah's refuge from being among the ignorant." They said, "Call upon your Lord for us that He may make plain to us what it is!" He said, "He says, 'Verily, it is a cow neither too old nor too young, but (it is) between the two conditions', so do what you are commanded." They said, "Call upon your Lord for us to make plain to us its colour." He said, "He says, 'It is a yellow cow, bright in its colour, pleasing the beholders.' " They said, "Call upon your Lord for us to make plain to us what it is. Verily, to us all cows are alike. And surely, if Allaah wills, we will be guided." He (Musa) said, "He says, 'It is a cow neither trained to till the soil nor water the fields, sound, having no blemish in it.' " They said, "Now you have brought the truth." So they slaughtered it though they were near to not doing it. And (remember) when you killed a man and disagreed among yourselves as to the crime. But Allaah brought forth that which you were concealing. So We said: "Strike him (the dead man) with a piece of it (the cow)." Thus Allaah brings the dead to life and shows you His ayat so that you may understand. Then after that your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allaah. And Allaah is not unaware of what you do. | 2:67-74 | 856â&#x2020;ź

. 900 .

11 r

■■■■■■■■■■■■■

…

CONTENTS 11.1 11.2 11.3 11.4 11.5

Distinction of this Ummah . . . . . . . . . . . . . Necessity of Da'wah . . . . . . . . . . . . . . . . . . . Virtues of Da'wah . . . . . . . . . . . . . . . . . . . . . . Manhaj of the Prophets . . . . . . . . . . . . . . . . . Towards a Framework . . . . . . . . . . . . . . . . . . .

902 903 914 919 953

a'wah to Allaah is the duty of each and every single Muslim. Allaah I says in the Qur'an:

…

D a'wa h

Invite to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. | 16:125 | .

Say: "This is my way; I invite to Allaah with sure knowledge, I and whosoever follows me …" | 12:108 |

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DA'WAH

In the latter ayat, Allaah commanded rasulullah r to proclaim that this effort is the work of all his followers. This is also emphasised by rasulullah r: Convey from me, even one ayah [6, 12, 9]. What follows then in this chapter is a detailed discussion of da'wah: its status, its methodology and details; and its virtues. This study is of paramount importance not only because the humanity is in desperate need of it but also because a lot of people and organisations around the world are doing work in the name of da'wah which are not really da'wah and consequently its fruits are not what was desired. In fact, many do not even know how to asses the impact of their efforts. Insha-Allaah, it is hoped that the discussion in the following pages will add to much needed renewal of da'wah, clarity and direction.

11.1

Distinction of This Ummah The ummah of Muhammad r is the most righteous and beneficial ummah ever raised for mankind. This manifests in their modesty, unity, righteous conduct between themselves and others, caring for the weak, standing for justice and inviting to all that is good and wholesome. Allaah I bestowed on Muslims:

Thus We have made you, a just (and the best) nation, that you will be witnesses over mankind and the Messenger r will be a witness over you. | 2:143 |

You are the best of peoples ever raised up for mankind; you enjoin ma'ruf and forbid munkar, and you believe in Allaah. | 20:85 | This is a declaration from Allaah that the ummah of Muhammad r is the most righteous and beneficial nation for mankind. This ummah is not just any other ummah which simply furthers its own interest - rather this ummah will serve the humanity, it will be the means to take them from darkness and guide them to fulfil the purpose of life. Thus, every ummati is responsible for the work of da'wah, which was the mission of all the prophets. 'Umar bin al-Khattab d recited this ayat during a hajj and said to the people who were rushing about: Whoever likes to be among this praised ummah, let him fulfil the condition that Allaah set in this ayat [3]. Allaah designated the work of da'wah to every Muslim:

Say: "This is my way; I invite to Allaah with insight, I and whosoever follows me. And sacrosanct is Allaah; and I am not of the mushriks." | 12:108 | . 902 .

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Necessity of Da'wah

Similarly, rasulullah r said: You are the final of seventy nations, you are the best and most honoured among them to Allaah [12, 9, 11]. H. Rasulullah r is the last prophet. He not only preached the deen to people but he also taught the effort of deen to sahaaba f. And now in this effort we must actively participate in order to fulfil the purpose of this ummah - which is to bring benefit to the whole humanity and work to turn them away from jahannam and to jannah.

11.2

Necessity of Daʼwah For many reasons da'wah is necessary in every time and place: ■ To recognise Allaah vis-a-vis purpose of our creation: Humans are forgetful - they are in need of reminding. Allaah spoke about his Lordship:

And (remember) when your Lord brought forth from the Children of Adam, from their loins, their descendants and made them testify as to themselves (saying): "Am I not your Lord?" They said: "Yes! We testify," lest you should say on the Day of Resurrection: "Verily, we have been unaware of this." | 7:172 | We need to realise the names and attributes of Allaah and turn away from false deities. For example, Allaah is All-Forgiving and this needs to be known. If everyone stops sinning then Allaah will raise another people who will repent after sinning and Allaah will forgive them. ■ Human Weaknesses: Intellect on its own cannot comprehend details of worship and commandments of Allaah. If people are left to themselves to decide how to live their live, they will act worse than animals. There will be great oppression in the land - the strong will devour the weak. Steadfastness is in short supply among men. They need exhortations to remain on the straight path.

And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will-power. | 20:115 | ■ Promises and warnings of Allaah is conveyed through da'wah: Allaah has good news for those who follow his deen and warnings against those who deny Him.

But those who disbelieve and deny Our ayat – such are the dwellers of the Fire. They shall abide therein forever. | 2:39 | .

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But those who fear their Lord and keep their duty to Him, for them are built lofty rooms, one above another under which rivers flow. (This is) the Promise of Allaah, and Allaah does not fail in (His) Promise. | 39:20 | ■ We take effect from environment: We are affected by the beauty, power or greatness of things which are apparent to us the same way we are affected by the associations we keep. Consequently, love of materials and means of this world overpower us. We forget that it's Allaah who is running the whole universe and who controls every atom in it. Thus we become weaker in faith and our action become corrupted and misguided. Throughout the ages people have worshipped power, fame, wealth, sun, mountains, river, fire, cows etc because of this weakness of man. When "…Musa went for the appointed term with his Lord, where Allaah told him about what happened when he was on Mount Tur [3]." Allaah said about His Honourable Self,

(Allaah) said: "Verily, We have tried your people in your absence, and as-Samiri has led them astray." | 20:85 | ■ Eeman and hidaaya cannot be inherited: Every human being must act to increase their eeman and protect it from diminishing. Similarly, to remain steadfast upon straight path, one needs hidaaya from Allaah continuously - hence we pray for it at least seventeen times in our salaat daily. Unlike wealth, eeman or hidaaya cannot simply be passed on or picked up from the shelf in a supermarket. Also, just because someone is born in a Muslim family or uttered the kalima does not mean that their eeman is secure or that they will die upon it. Da'wah is a means to increase eeman and draw hidaaya, the two blessings we cannot be without even for a moment. ■ Da'wah is not a branch of the deen: Da'wah is at the core of deen. Any weakness in this effort will be reflected in every other branches of deen - given sufficient time, if da'wah stops ∗ then the whole deen will collapse. Shaykh bin Baz ? said that "…calling the people towards Allaah is one of the vital functions, and ummah need such a service in every place and time …it may safely be stated that it comes within the purview of waajib and almost fard in the light of the injunctions contained in the Holy Qur'an and the Sunnah" If no-one in a locality performs da'wah then the whole community will be sinful as its status is fardh kifaayah collectively. "When anyone performs this obligatory function others are relieved of this burden of this responsibility but even then it remains waajib for the remaining persons to perform it [115]." He further said: So it is necessary that everyone should strive hard to propagate, the message of Allaah according to his status and power …Haafidh ibn Kathir while commenting ∗ It is from the mercy of Allaah that if da'wah is done properly, according to Qur'an and Sunnah, nothing can stop it - Yusuf u has done this effort even in prison!

. 904 .

11.2

Necessity of Da'wah

upon this verse of the Qur'an,

And let there arise out of you a group inviting to all that is good …

| 3:104 |

has stated that there should be a permanent group of persons within the Muslim Community who should assume the burden of this responsibility, propagate and publicise the message of the deen - Islamic way of life rehearse the commandments of Allaah before the people. Allaah I commissioned prophets for da'wah to explain the purpose of creation and His Commandments in order to enable people and jinns to worship Allaah alone, and also desist consciously from forbidden deeds. Da'wah was their primary duty ⋄ . With the advent of prophets, Allaah brought to end any excuse anyone might bring against consequences of their actions. Allaah says in the Qur'an:

Verily We have raised in every nation a messenger, (proclaiming) worship Allaah (alone) and shun false gods. | 2:169 | Shaykh Fawzan ? said [210]: The call to Allaah is required and obligatory. Allaah the Glorified and Exalted said:

Call to the Way of your Lord with wisdom and a good admonition.

| 16:125 |

Allaah desires that people become successful in this life and next. Once some captives were brought near rasulullah r, among whom there was a lady who was nursing her baby, having found it after losing in the battle. He r asked the sahaaba, Do you think that this lady can throw her son in the fire?" The sahaaba replied, "No, if she has the power not to throw it." He r then said, "Allaah is more merciful to His slaves than this lady to her son [6]." If the ummah neglects this noble work, both the humanity and the itself will lose out. In earlier ummahs Allaah used to replace the prophets with other prophets so that through this effort peoples' eeman and a'maal are protected. However, our prophet is the last prophet that's why if some Muslims leave this work, then this deen will slowly but surely leave that community, no matter how pious it community is at the moment. ⋄ Among

other duties which some prophets had was to judge between people justly:

…and with them He sent down the Scripture in truth to judge between people in matters wherein they differed. | 2:213 |

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DA'WAH

And finally, it is a crime to hide 'ilm. Narrated Abu Hurayra d

[6]

The people say that Abu Hurayra narrates too much. Were it not for two verses in the Book of Allaah, I wouldn't have narrated a single hadeeth:

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allaah and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. | 2:159-60 | Indeed, our brothers from the muhajirs were busy with the marketplace, and our brothers from the ansaar were busy with their wealth, and Abu Hurayra stuck with rasulullah r, content with what was in his stomach, attending what they did not attend, and memorizing what they did not memorize. With the proliferation of da'wah at large, a new generation of ummati can be the harbinger for what Fethullah Gulen calls a "golden generation" of Muslims who will engage in globalization and interact with peoples all over the world. Thus he advocates creation of a highly educated and responsible young people who think internationally. This new generation is encouraged to travel widely, learn several languages, study the physical and social sciences in many different educational settings and to engage actively in interfaith dialogue wherever they are [326].

11.2.1

Aim of Da始wah Before going into detailed discussions on da'wah, it is essential to understand its nature, aims and objectives. As usual, analogies with something people are familiar with is a better approach than semantics. Fortunately, there are good analogies to da'wah. If farming is the name of an effort to cultivate the land, sow seed, look after the plants and harvest then similarly da'wah is an effort to bring the complete deen into the life of an individual, tribe or nation. The person who dedicates his/her time, intellect, health and wealth for the sake of da'wah is then called a da'ee - this is illustrated in the following table: Name of Activity Farming Trading Da'wah

Object Harvest Product/Services Hidaaya/Correct Beliefs

Field Land Market Heart

Receiver Consumer Buyer Madu

Doer Farmer Seller Da'ee

The call to Allaah, whatever form it might take, must be related to the belief and action of the heart. Men follow what's in the heart, even if they find it irrational. This is why even though people know smoking is harmful to health, many people consume it. In other words, a person can perform extraordinary actions if the heart has a craving for it. Similar is the . 906 .

11.2

Necessity of Da'wah

condition of a heart which has become subservient to love, hate, fear, anger, jealousy, greed etc when, more often than not, the intellect takes a back seat. All praises and thanks be to Allaah that Islaam appeals to intellect and directs to the signs of Allaah and human history as a means to set the heart. Thus any da'wah effort must assess what is residing in the heart to inform da'wah - it should begin with kalima and progress to all its corollaries. In detail: Kalima is the foundation of the edifice of Islaam - Effort must be made to change the testifications from a lip-service to firm belief at the heart. The heart must be so absorbed by the greatness of Allaah, that the person weighs up consequence to his relation with Allaah before uttering a word or move a limb. Every action of a person is a reflection of what's in the heart - nothing is hidden from Allaah. Unleash the strength of eeman to manifest Islaam - Any form of masquerading/coercion can never win anybody to Islaam - what is necessary is empathy, patience, perseverance and gentle encouragement with evidences and anecdotes. When one submits to the Will of Allaah and enters the deen Islaam completely then it entails a number of corollaries - knowing these corollaries will enable the da'ee to focus and see the progress being made as a result of da'wah. The corollaries ⋏ are: • Turning sight away from creations to Creator - Allaah is in complete control, creations cannot do anything without the Will of Allaah. • Seek out sunnah in everything - Our success is only in following the footsteps of prophet Muhammad r. Any other way will lead to loss and disgrace. • Not contradict the salaf - Khulafa Raashideen must be followed. Sahaaba f were the best generation, then the generation of taabi'i and tabi'i't-taabi'i. • Desire the everlasting - Everything in this world is temporary. Everything raised in this world will one day lay waste. Any trouble or pleasure in this world is bound to finish with our last breadth. • Aakhira takes priority - Deeds which have bearing on the welfare in aakhira have eternal consequence. We should sacrifice this dunya for aakhira. • Focus on deeds - Success will be gained by performing deeni actions and not by acquiring worldly means/objects. Through deeni actions Allaah will fulfil all our needs. The promises of Allaah and His prophet are all related to a'maal. • Strive for the cause of Allaah I - Always seeking to fulfil the needs of deen and not giving in to base desires. This will warrant His guidance and help. If the da'wah activities do not address the above matters head-on then it's really missing the point - perhaps it will fall under enjoining good and forbidding evil or some other virtuous deed. For example, building an Islamic school, hospital, orphanage and roads, though in their own right draws tremendous rewards from Allaah, cannot be called da'wah as these ⋏ This

list is only for illustration and can easily be extended.

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DA'WAH

do not affect the belief and conviction of the heart. Similarly, working to establish Islamic rule is not da'wah, though it can open up new lands/avenues and is of great use to da'wah. Shaykh bin Baz ? said: The aims and objects of the da'wah is to take out the people from darkness towards enlightenment, and to guide them in such a way that they may adopt the true religion and be saved from the fire of jahannam and the wrath of Allaah. It is to enable the kaafir to come out of the darkness of kufr to the light of guidance; to bring the ignorant out from darkness of ignorance to the light of knowledge; and the disobedient to be brought from the darkness of sins to the light of obedience. The rightly guided preachers do practice on these lines, and start movements to bring people from the darkness towards the light and save them from the fire of jahannam, and the servility of the devil, and thus to free the people from the slavery of their own selfish desires, and to place them under obedience of Almighty Allaah and the Prophet and the Messenger of Allaah. …Da'wah offered to prove how much we know, to insult, humiliate, or ridicule, or presented in a boastful fashion will only produce enemies. Instead we should speak with genuine humility and in a gentle tone of voice. We should not approach da'wah with the intention of trying to defeat anyone by disputing and debating [115].

11.2.2

Prophetsʼ Concern The prophets were greatly concerned about the nations they were sent to. They appealed to them to recognise Allaah so as to receive endless benefits in this world and next. Their efforts are mentioned in the Qur'an in detail. Nooh u said to his people:

He said: "O my people! Verily, I am a plain warner to you, that you should worship Allaah, fear Him, and obey me, He will forgive you of your sins and respite you to an appointed term. Verily, the term of Allaah when it comes, cannot be delayed, if you but know." | 71:2-4 | Musa u said to his people:

Seek help in Allaah and be patient. Verily, the earth is Allaah's. He gives it as a heritage to whom He wills of His slaves; and the (blessed) end is for the muttaqis. | 7:128 | Ibrahim u left his homeland to settle his wife, Hajira and son, Isma'il u in then barren land of Makkah by the command of Allaah. He u then earnestly made du'a to Allaah. . 908 .

11.2

Necessity of Da'wah

And when Ibrahim said: "O my Lord! Make this city one of peace and security, and keep me and my sons away from worshipping idols. "O my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily, is of me. And whoso disobeys me, still You are indeed Oft-Forgiving, Most Merciful." | 14:35-6 | Hud u said his people ('Aad):

He said, "O my people! Worship Allaah! You have no deity other than Him. Certainly, you do nothing but invent lies! O my people! I ask of you no reward for it. My reward is only from Him Who created me. Will you not then understand? And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you rain from the sky in abundance, and add strength to your strength, so do not turn away as criminals." | 11:50-2 | Similarly nothing could dissuade our Prophet Muhammad r from his primary concern. Shaykh bin Baz ? summarises the effort of rasulullah r in the following way [115]: Our Prophet Muhammad r conveyed the message of Allaah through and through, and fulfilled the obligation of trust of Allaah, the Great, reposed in him, sought the welfare of the ummah, strived in the way of Allaah as required, and called people towards Him, secretly as well as openly though he r was subjected to extreme tribulations and troubles while treading the path prescribed by Allaah. But he r remained firm and stead-fast as other prophets u had done before. Our Prophet r preached as other prophets u had done but he r was subjected to the worst tribulations. â&#x20AC;ŚAlthough they knew that he r was truthful and trustworthy, realised his status in life and his ancestors, but the leaders of Makkah were self centred, jealous of and inimical towards him r. They were victims of ignorance, custom and traditions of the past. The elite among the people refused to accept him r as their Prophet, they acted in an arrogant way, and were jealous of him r. Naturally the common people followed them and ill-treated the Prophet r. It is therefore rightly said that Prophet Muhammad r was the most afflicted personality of all times. â&#x20AC;ŚSo Allaah, the Supreme says about him:

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We know well how their talk grieves you, though in truth they deny not you but evil doers flout the revelations of Allaah. | 6:33 | The only difference between our prophet from other prophets is that he brought the final message of Allaah for all time and place. Allaah I perfected His deen through rasulullah r and informed us about him in the Qur'an:

Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you, for the believers (he r is) full of pity, kind, and merciful. | 9:128 |

Perhaps you would kill yourself in grief, over them, because they believe not in this narration (the Qur'an). | 18:6 |

And know that among you is rasulullah r. If he were to obey you in much of the matter, you would be in trouble. But Allaah has endeared the eeman to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience hateful to you. Such are the rightly guided. (It is) a bounty from Allaah and favour. And Allaah is All-Knowing, All-Wise. | 49:7-8 | We can find countless examples in sunnah which show how concerned rasulullah r was about mankind, and his love and concern for this ummah in particular: • Rasulullah r said: For each messenger there is an accepted prayer. I keep mine for the day of resurrection as an intercession for my ummah [8]. • In a long hadeeth of night journey and the ascent (israa and mi’raaj), rasulullah r tells us …Then Allaah I enjoined fifty prayers on my followers. When I returned with this order of Allaah I, I passed by Musa u who asked me, 'What has Allaah I enjoined on your followers?' I replied, 'He has enjoined fifty prayers on them.' Musa u said, 'Go back to your Lord for your followers will not be able to bear it.' (So I went back to Allaah I and requested for reduction) and He reduced it to half. When I passed by Musa u again and informed him about it, he said, 'Go back to your Lord as your followers will not be able to bear it.' So I returned to u and requested for further reduction and half of it was reduced. I again passed by Musa u and he said to me: 'Return to your Lord, for your followers will not be able to bear it. . 910 .

11.2

Necessity of Da'wah

So I returned to u and He said, 'These are five prayers and they are all (equal to) fifty (in reward) for My Word does not change.' I returned to Musa u and he told me to go back once again. I replied, 'Now I feel shy of asking my Lord again … [6, 8].' • Reported from Ibn Mas'ud d: A man kissed a woman (unlawfully) and then went to rasulullah r and informed him. Upon this Allaah revealed:

And perform salaat, at the two ends of the day and in some hours of the night. Verily, the good deeds remove the evil deeds. That is a reminder for the mindful. | 11:114 | The man asked rasulullah r, "Is it for me?" He said, "It is for all my ummah [6, 8]." • Rasulullah r said: If I had not found it hard for my followers or the people, i would have ordered them to clean their teeth with siwak for every prayer [6, 8]. May Allaah, forgive my people, for they do not know! [6, 8] • 'Abdullah bin 'Amr d narrated: Rasulullah r recited du'a of Ibrahim u,

My Lord! They have indeed led astray many among mankind…

| 14:36 |

and the du'a of 'Eesa u,

If You punish them, they are Your slaves…

| 5:118 |

then raised his hands and said: O Allaah, Save my ummah! O Allaah, Save my ummah! O Allaah, Save my ummah! and cried. Allaah I sent Jibrael u to ask him about the reason for his crying despite Allaah knows that. He r repeated what he said in du'a. Allaah then sent Jibrael u to him and say: We will make you pleased with your ummah, O Muhammad, and will not treat them in a way you dislike [8]. • Rasulullah r said: Jibrael taught me the Qur'an in one "harf" but I turned to him and did not cease asking him to allow more until he ended up at seven "ahruf" [6, 8]. .

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â&#x20AC;˘ Narrated by Sa'ad bin Abi Waqas d said [8]: We went with rasulullah r to masjid of Banu Mu'awiya where rasulullah r prayed two raka'as and kept confiding in Allaah for a long time. When he finished, he r said: I asked my Lord for three things, I was granted two; but prevented from one: 1. I asked my Lord that He should not destroy my ummah with drowning, so He granted it to me. 2. I asked my Lord that He should not destroy my ummah with famine, so he granted it to me. 3. And I asked Him not to cause my ummah to fight amongst themselves, but he refused that to me." Some Incidences in the Life of the Prophet

Narrated Aa'isha g that she once asked rasulullah r, "Have you encountered a day harder than the day of the battle of Uhud?" He r replied: Your tribes have troubled me a lot, and the worse trouble was the trouble on the day of 'Aqaba when I presented myself to Ibn 'Abd-Yalail bin 'Abd-Kulal and he did not respond to my demand. So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not relax till I found myself at Qarnath-Tha-alib where I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw Jibrael in it. He called me saying, 'Allaah has heard your people's saying to you, and what they have replied back to you, Allaah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.' The Angel of the Mountains called and greeted me, and then said, "O Muhammad! Order what you wish. If you like, I will let al-Akh-Shabain (i.e. two mountains) fall on them." (Rasulullah r said,) "No but I hope that Allaah will let them beget children who will worship Allaah alone, and will worship none besides Him [6, 8]." Narrated by Anas d: A young Jewish boy used to serve the Prophet and he became sick. So the Prophet went to visit him. He sat near his head and asked him to embrace Islaam. The boy looked at his father, who was sitting there; the latter told him to obey Abul-Qasim and the boy embraced Islaam. The Prophet came out saying: Praises be to Allaah Who saved the boy from the Hell-fire [6]. Narrated by Sa'eed ibn al-Musaiyab ?

[6]

When Abu Talib was on his death bed, rasulullah r came to him and found with him, Abu Jahl and Abdullah bin abi Umayya bin al-Mughira. He r said, "O uncle! Say: None has the right to be worshipped except Allaah, a sentence with which I will defend you before Allaah." On that Abu Jahl and 'Abdullah bin abi Umayya said to Abu Talib, "Will you . 912 .

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Necessity of Da'wah

now leave the religion of 'Abdul Muttalib?" Rasulullah r kept on inviting him to say that sentence while the other two kept on repeating their sentence before him till Abu Talib said as the last thing he said to them, "I am on the religion of 'Abdul Muttalib," and refused to say: None has the right to be worshipped except Allaah. On that rasulullah r said, "By Allaah, I will keep on asking Allaah's forgiveness for you unless I am forbidden (by Allaah) to do so." So Allaah revealed:

It is not fitting for the Prophet and those who believe that they should invoke for forgiveness for mushriks. | 9:113 | And then Allaah revealed especially about Abu Talib:

Verily! You (O, Muhammad) guide not whom you like, but Allaah guides whom He will. | 28:56 | Wahshi bin Harb killed Hamza d ▷ , who was a beloved uncle of rasulullah r , at Uhud to secure his release from bondage - yet this did not fail rasulullah r in making worry & concern for his hidaaya. Thus he r was truly the universal prophet. Narrated by Ibn Abbas d: Rasulullah r sent a messenger with the invitation of lslaam to Wahshi bin Harb who was responsible for killing Hamza d . The messenger returned with a message from Wahshi stating, "0 Muhammad! How can you call me to Islaam when you say that a murderer, a mushrik and an adulterer shall meet with a grave punishment and this punishment will be multiplied for them on the Day of Qiyaamah where they shall remain disgraced in it forever ⋆ . I have committed all of these crimes, so is there any scope for me?" Allaah then revealed:

Except those who repent and believe, and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Ever Oft-Forgiving, Most Merciful. | 25:70 | ▷ Hamza d was the greatest of mujaahids ⋆ Referring to words of Allaah:

who killed many nobles of Quraysh at Badr.

And those who invoke not any other god along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse – and whoever does this, shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace… | 25:68-9 |

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In reply to this ayat, Wahshi said, "0 Muhammad! The condition in this ayat is uncompromising which states, 'Except for those who (sincerely) repent, accept eeman and perform good actions.' What if I do not have the opportunity to fulfil it?" Allaah then revealed:

Verily, Allaah forgives not that partners should be set up with Him, but He forgives what is less than that for whom He wills. | 4:48 | To this, Wahshi replied, "This forgiveness depends on the will of Allaah. I do not know whether I shall be forgiven or not. Is there any other scope for me?" Allaah then revealed the verse:

Say: "O My slaves who have transgressed against themselves (by sinning)! Despair not of the mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful. | 39:53 | Upon hearing this, Wahshi said, "Yes, this is in order." He then accepted Islaam. Other Muslims asked, "0 Rasulullah r ! We had also committed the sins that Wahshi committed." Rasulullah r replied, "It applies to all Muslims in general / ." Tribulations and sacrifice in the cause of da'wah to Allaah extended to many other members of the Prophet's family. Ruqayyah g was the second daughter of rasulullah r . She was married to Utba the son of Abu Lahab. Abu Lahab was the uncle of rasulullah r but had become his violent enemy and of Islaam and its followers. Both father and son did not enter into Islaam and Utba divorced Ruqayyah g on the incitement of his father. Umm Kulthum g was the third daughter of rasulullah r. She too, was married to another son of Abu Lahab, Utaiba. Utaiba too like his brother, divorced Umm Khulthum g.

11.3

Virtues of Daʼwah The effort of da'wah is a noble effort - through this Allaah eradicates all darknesses from this world, uplift the humanity to the status that belongs to them, and causes their eternal salvation. Allaah I himself does the acts of da'wah:

Allaah calls to the Home of Peace ϶ and guides whom He wills to a Straight Path. | 10:25 | Through da'wah the foundation of the edifice of Islaam is established and as Muslim await great events of the future, this is a blessing to be part of. The one who is able to sincerely / Tabraani.

Haythami. Paradise, by accepting Allaah's religion of Islamic Monotheism and by doing righteous good deeds and abstaining from polytheism and evil deeds. ϶ i.e.

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11.3

Virtues of Da'wah

strive within this framework the way shown by the prophets and the sahaaba then he should be in a state of gratefulness to Allaah for giving him the tawfiq and be constant in istighfar for any shortcomings/faults. Imaam Abdur-Rahman ibn Naasir as-Sa'dee ? (d 1376h) said in Wujooubut Ta'aawun bayalMuslimeen [76], The jihaad is of two types: A jihaad by which the rectification of the Muslims is intended, and their correctness in their beliefs and their manners, and all of their religious and worldly affairs, and in their knowledge and action related education. And this type is the basis of jihaad and its foundation, and built upon it is the second type of jihaad. It is the jihaad by which the defence against the transgressors upon Islaam is intended, such as the disbelievers, and hypocrites, and the atheists and all of the enemies of the deen and their supporters. The effort of da'wah acts as a barrier against punishment of Allaah. When a da'ee is involved in da'wah in a community then Allaah does not punish that community:

And your Lord would not have destroyed the cities unjustly while their people were reformers. | 11:117 | Compare this with the time when Allaah's punishment which can descent even when there exists pious people among them!

11.3.1

Status of Da始ee If the status and dignity of a person depends on the work they are preoccupied with then the da'ee has a lofty status with Allaah I . This is analogical to the worth different paper hold simply because of the purpose it serves - tissue paper, currency notes, certificates or paper on which Qur'an is written are all treated differently. While a person throws away tissue paper, he/she would kiss the Qur'an. Allaah I raised the status of prophets by giving such noble task of calling people to Him. Though the chain of prophethood stopped, their effort will continue. By the grace of Allaah no Muslim is excluded from taking on this role. Truly a da'ee is the most fortunate and the most privileged. For these reasons a da'ee should be grateful that Allaah I has given him the tawfiq to attach with such lofty task. Al-Hasan al-Basri ? said after reading the ayat:

Who is better in speech than one who invites to Allaah, works righteousness, and says, I am of those who bow in Islaam? | 41:33 | This is the beloved of Allaah, this is the close friend of Allaah, this is the chosen one of Allaah, this is the most beloved of the all the people of earth to Allaah. He responded to the call of Allaah and called mankind to that to which he had responded. He did righteous deeds in response and said, 'I am one of the Muslims.' This is Allaah's khalifa [3]. .

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DA'WAH

Shaykh bin Baz ? said following the above ayat: 0 servants of Allaah! It is a great blessing, par excellence, that you may be among those followers of the Prophet of Allaah, Muhammad r and organisers of the message who have been mentioned in the above cited ayat [115]. Ayat of Qur'an which praises the work of a da'ee are numerous. For example:

See you not how Allaah sets forth a parable? A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky. Giving its fruit at all times, by the Leave of its Lord, and Allaah sets forth parables for mankind in order that they may remember. | 14:25-6 | Rasulullah r said, The best of people are those that bring most benefit to the rest of mankind φ . Helping the deen is a way to get close Allaah. Khadija g , who supported the effort of rasulullah r with all her wealth and energy had the honour of hearing Allaah's pleasure in this earthly life! Narrated by Abu Hurayra d: Jibrael came to rasulullah r and said, "O Rasulullah! This is Khadija coming to you with a dish having meat soup (or some food or drink). When she reaches you, greet her on behalf of her Lord and on my behalf, and give her the glad tidings of having a Qasab palace in jannah wherein there will be neither any noise nor any fatigue (trouble) [6]."

11.3.2

Promises With Daʼee The da'ee is blessed with abundant reward, one cannot possibly match any other way. The promises of Allaah I and rasulullah r is numerous in this respect. First and foremost Allaah I promises hidaayah for the da'ee ◦ :

As for those who strive for Us, We will surely guide them to Our paths. And verily, Allaah is with the muhsins. | 29:69 | Rasulullah r made du'a of forgiveness for mu'azzin/da'ee: The imaam is a guarantor and the mu'azzin is in a position of trust. May Allaah guide the imaams and forgive the mu'azzin [10]. φ Daraqutni,

Hasan. should it not be the case? When an organisation employs new employees it trains them up first, continually develops them and looks after their interests and needs - so that they can represent it properly. ◦ Why

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11.3

Virtues of Da'wah

Sahl bin Sa'd d narrated: Rasulullah r on the occasion of the battle of Khaiber, said, "I will give this flag tomorrow to a person, who loves Allaah and His Messenger love, and upon whose hands Allaah will cause victory." The people passed their night contemplating who would get the flag. They came to rasulullah r in the morning. Everyone of them wanted that the flag be given to him. He asked, "Where is Ali bin Abi Talib?" They said, "He is (there) 0 Rasulullah! (But) his eyes are sore." He sent somebody to call him. When 'Ali d came, rasulullah r put his saliva in his sore eyes and prayed for him. He was immediately cured as though he was having no complain before that, and rasulullah r gave him the flag. Then 'Ali d said, "0 Rasulullah! I will fight with them until they become similar to us." Rasulullah r said: Proceed gently, and when you decamp there, first of all invite them towards Islaam and tell them the obligations towards Allaah due upon them after accepting Islaam. By Allaah. If Allaah guides even one person (towards Islaam) due to you, it is better for you than you get red camels [44]. Rasulullah r further said, To guard Muslims from infidels in Allaah's cause for one day is better than the world and whatever is on its surface, and a place in jannah as small as that occupied by the whip of one of you is better than the world and whatever is on its surface; and a morning's or an evening's journey which a slave (person) travels in Allaah's cause is better than the world and whatever is on its surface [6]. He who introduced some good practice in Islaam which was followed after him would be assured of reward like one who followed it, without their reward being diminished in any respect [8, 13]. He who called to righteousness, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect [8, 9, 10].

11.3.3

Help & Victory From Allaah The help of Allaah I is incumbent on those who help His deen. Allaah says in the Qur'an:

O you who believe! If you help (in the cause of) Allaah, He will help you and make your foothold firm. | 47:7 | Allaah saved Ibrahim u and Lut u from the disbelievers who wanted to harm them:

And We rescued him and Lut to the land which We have blessed for the worlds (mankind and jinn). | 21:71 | .

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When disbelievers threw Ibrahim u into the fire, the decision of Allaah nullified their action. Allaah said:

We said: "O fire! Be you coolness and safety for Ibrahim!" And they wanted to harm him, but We made them the worst losers. | 21:69-70 | Allaah is the sole guarantor of victory:

And there is no victory except from Allaah. Verily, Allaah is All-Mighty, All-Wise. | 8:10 | However, help & victory only comes after succeeding in tests as Allaah I informed the Prophet r in the Qur'an.

Verily, (many) Messengers were denied before you, but with patience they bore the denial, and they were hurt; till Our Help reached them, and none can alter the Words of Allaah. | 6:34 | And indeed Allaah helped the Prophet r:

And remember when you were few and were reckoned weak in the land, and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His Help â&#x20AC;Ś | 8:26 | The whole earth belongs to Allaah and He is the One who decides who inherits it. Thus the Help/Will of Allaah is necessary in everything we do including governance on earth:

Musa said to his people: Seek help in Allaah and be patient. Verily, the earth is Allaah's. He gives it as a heritage to whom He wills of His slaves; and the (blessed) end is for the muttaqis. | 7:128 | When Fir'awn and his army chased the Muslims of Children of Israel, Allaah saved the Muslims by opening twelve paths in red sea. But Allaah punished the oppressors:

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11.4

Manhaj of the Prophets

And indeed, warnings came to the people of Fir'awn. They belied all Our signs, so We seized them with a seizure of the All-Mighty, All-Capable (to carry out what he Will - Omnipotent). | 54:41-2 | Punishment came to the people of Nooh u when there was no hope of anybody coming onto true deen.

And it was revealed to Nooh: None of your people will believe except those who have believed already. So do not be distressed by what they do. | 11:36 | 'Umar d used to advise his commanders to call enemy side to Islaam before fighting in order to invoke Allaah's help should their adversaries choose to fight. It is not required that victory of Islaam is achieved within one's lifetime â&#x2C6;&#x2014; . This victory is from the Will of Allaah I , He would execute His decision in a time of His choosing. However, what is required is that we do our best, and remain steadfast upon the straight path single-mindedly. All messengers and prophets were tasked in this same way - we are not accountable for results:

If they turn away - then We have not sent you over them as a guardian. Your duty is to convey (the message). | 42:48 |

And our duty is only to deliver the clear message.

11.4

| 36:17 |

Manhaj of the Prophets The prophets were the leaders in da'wah. Allaah I chose them from the children of Adam u as the most fit for this purpose. They were subjected to the most trials and tribulation as well as training. Yet they were patient upon these trials and afflictions from their people. Their eeman increased all the time as they saw more and more signs of Allaah. The prophets conducted da'wah upon direct instruction of Allaah. Whatever means they employed they were acceptable to Allaah. If they made a slip then they were rectified immediately. Their manhaj therefore is the most pure form of da'wah. If we adapt this methodology then we are sure to be successful, just as all prophets were successful. Knowing their methodology will enable us to avoid any deviation from da'wah goal, understanding, means and steps. May Allaah make us steadfast upon this manhaj, whatever the difficulties. â&#x2C6;&#x2014; Khabbab d said: We migrated with the Prophet for Allaah's sake and our wages became due on Allaah. Some of us died without having received anything of the wages, and one of them was Mus'ab bin 'Umair, who was martyred on the day of the battle of Uhud, leaving only one sheet. If we covered his head with it, his feet became uncovered, and if we covered his feet with it, his head became uncovered. So the Prophet ordered us to cover his head with it and put some Idhkhir (a kind of grass) over his feet. On the other hand, some of us have had the fruits (of our deed) and are plucking them [6].

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The list of principles discussed here is in no way meant to be exhaustive. But it is hoped that if we practice upon what we know, Allaah would bestow further insights and tawfiq. However, these principles are no substitute for true insight into da'wah which is realised in practice under the guidance of experienced da'ees.

11.4.1

For the Sake of Allaah Ikhlas is necessary in the work of da'wah for the help, acceptance and results. A da'ee must perform all actions purely for the sake of Allaah, intending only to please Allaah. In both intention and in deed one cannot mix this deeni work with worldly objectives. He must guard this effort from any kind of remuneration, showing-off or desire for the admiration of the people. When prophets used to meet the people they reminded them thus:

No reward do I ask you for it, my reward is only from the Lord of the Worlds. | 26:109 | Nooh u said to his people:

And O my people! I ask of you no wealth for it, my reward is from none but Allaah… | 11:29 | Yunus u said to his people:

…No reward have I asked of you, my reward is only from Allaah.

| 10:72 |

Similarly, Hud u said to the people of 'id:

O my people! I ask of you no reward for it. My reward is only from Him Who created me. Will you not then understand? | 11:51 | The fact that da'ees do not ask for remuneration is well known as is clear from the statement of the city dweller mentioned in the Qur'an:

He said: "O my people! Obey the Messengers. Obey those who ask no wages of you, and who are rightly guided …" | 36:20-1 | In order to persuade rasulullah r to give up calling to the tawheed of Allaah, the polytheist of Makkah sent his uncle Abu Talib, saying, "If you want wealth, we will give you wealth, if you want a beautiful woman, we will marry her to you." . 920 .

11.4

Manhaj of the Prophets

Rasulullah r said in reply: Even if they place the sun in my right-hand, and the moon in my left-hand in return for giving up this matter (da'wah to Islaam), I will never stop – until; - either Allaah makes it (the deen of Allaah) triumph or I die defending it ⋄ . Therefore it is incumbent that a "…da'ee should be free from the greed of the world. The more a da'ee gets closer to the world, the more he will be away from the correct da'wah. If his aim behind Islamic da'wah and da'wah to Allaah is materialism, honour, position, wealth, victory for his group (hizb), prevalence over another group or power over a political personality, or any other such aim – then the da'wah will suffer from deviation, and the truth will not reach the people [414]."

11.4.2

Upon Sure Knowledge Since every ummati should participate in da'wah, there is no minimum threshold with respect to knowledge for one to be able to do da'wah. However, one must be aware of a basic rule - the da'ee should only call to that which he knows for certain. There is absolutely no need to talk beyond ones knowledge - its better that one postpones such matter and approach someone who can deal with it appropriately. Allaah commanded rasulullah r to proclaim:

Say: "This is my way; I invite to Allaah with sure knowledge, I and whosoever follows me…" | 12:108 | When rasulullah r decided to send a da'ee to Yemen he chose Mu'adh d because of his deep knowledge of Islaam and cautioned him: "You are going to a people from the People of the Book." This is in agreement with the command of Allaah I:

…And argue with them in a way that is better.

| 16:125 |

Shaykh Uthaymeen ? clarified, When we say that the da'ee must have knowledge, we are not saying that he must be at an advanced level in knowledge. Rather, we are saying that he should not give da'wah or call to except for that which he knows only, and that he should not speak without knowledge [107].

11.4.3

Heart to Heart This is the most effective form of da'wah and as shown earlier, this is the sunnah of all prophets. In Makkah, most of the time rasulullah r spent in one-to-one conversations - in fact the people who converted to Islaam through this were among his most ardent followers. ⋄ See

as-Seerah an-Nabaweyyah, Ibn Hisham.

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At that time, Muslims themselves were engaged is spreading Islaam in secret. The da'ee would be able to mention the names of the individuals in his du'a as well. One-to-one conversation provides the opportunity to clarify the message, its benefits in this world and aakhira. The invitee receives individual attention and the da'ee is better positioned to answer any quarries and remove any misconceptions. This enables the worry, concern and truthfulness of the da'ee to transpire which would perhaps leave a lasting impression. The da'ee needs to develop a routine for such visits but should not hesitate to give da'wah at any time of the day as required. For those people who feel insecure to divulge their beliefs in public, should start by giving da'wah in private. There are times when a da'ee can meet a small group of people. It has all the advantages of meeting face to face except that the invitee may not receive individual attention. However, if there are people who are averse to deen then they might cause nuisance by whispering on the side or at worst by mocking or harassing. In a group, it is also difficult to pitch da'wah at the right level to reap maximum benefit. It is important that the da'wah conversations are followed up and the invitee feels supported in the process of reflection and building relationship with Allaah. At this stage people make life-changing decision. Decisions made hastily or without certain signs or proof may stifle future development.

11.4.4

Begin With Eeman Call to Allaah I is at the foundation of da'wah.

Read! In the Name of your Lord, Who has created (all that exists).

| 96:1 |

And your Lord magnify!

| 74:3 |

Call unto the way of thy Lord …

| 16:125 |

This is why all prophets introduced Allaah to people as a sole deity who deserves to be worshipped without any partners. So, the central message of all prophets was:

‫قُو لُوا َلا ٓ إِلـٰ َه إِ َّلا ﷲ تُ ْف ِل ُحوا‬ Say! La ilaha illa-Allah, and you will be successful. All worship must be directed solely to Allaah I for shirk is the greatest form of transgression. Allah is the only source of fear and hope.

O people! Worship Allaah, you have no deity other than Him. . 922 .

| 11:84 |

11.4

Manhaj of the Prophets

Verily Allaah does not forgive that shirk be made with Him, and He forgives whatever is less than that for whomever He wishes. And whoever commits shirk with Allaah, then he has indeed perpetrated a great sin. | 4:48 |

[Ibrahim] said: "Do you then worship besides Allaah, things that can neither profit you nor harm you? Fie on you, and all that which you worship besides Allaah! Have you then no sense?" | 21:66-7 | The opposition from the people did not deviate or discourage the prophets from calling to tawheed. Allaah commanded rasulullah r in such circumstances thus:

And never let them avert you from (preaching) the ayat of Allaah after they have been revealed to you, and invite to your Lord and never be of those who are mushriks. | 28:87 | meaning 'Do not let their opposition to you affect you or put people off from following your way; do not worry about that or pay any attention to it, for Allaah will make your word supreme, will support your deen and will make the Message with which He has sent you prevail over all other deens.' and invite to your Lord to worship your Lord alone, with no partners or associates, and be not of idolaters [3]. People must understand tawheed and its opposites in detail. Otherwise a deed ⋏ which is done in all sincerity can be tantamount to shirk and people will not be able to recognise it. This is a serious situation as Allaah says:

They recognise the grace of Allaah yet they deny it, but most of them are disbelievers. | 16:83 | Just like misplacing our fear and hope can be shirk, similarly, our misplaced appreciation in everyday events can also be tantamount to shirk, "…for example somebody is saved in a plane or car, and will say it was a good plane, or good car. They will denote the blessing to creation. This is a shirk upon the tongue, the bounty and blessing is for Allaah, first and foremost, and then for the reason of it. The reason for the spreading of these types of shirk is because tawheed is not explained in detail, this is the greatest reason for the trials that we see [381]." ⋏A

deed can be in form of speech, belief or action by limbs.

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Our ability to hold the insight of tawheed in mind in the rough and tumble of daily life is a function of the strength of certainty (yaqeen) in the heart a ⇀969 . Allaah tells rasulullah r in the Qur'an,

Say (O Muhammad r): "I possess no power of benefit or hurt to myself except as Allaah wills…" | 7:188 | yet we tend to rely on ourselves and our plans, in obliviousness to the facts of 'aqeedah that ourselves and our plans have no effect, that Allaah alone brings about effects. As discussed earlier, for various reasons people's 'aqeedah get corrupted - and what kind of Islaam can you expect from someone whose 'aqeedah is corrupted? Even when someone performs an action correctly in outward form, without correct 'aqeedah it might not be accepted at all (as in the case of non-Muslims), or it could be deficient (eg lacking life). When the 'aqeedah is corrupted then that individual will become a source of disunity, effort will be wasted or effort will be unsustainable. Therefore, begin with eeman as it is the main driver that moves individuals and nations to success. In order to remove all impediments to complete success, the corollaries mentioned in section 11.2.1 should be given particular precedence in da'wah. The rest of the deen are just as important ▷ - however, da'wah of different actions follow order of importance/priority [216]. This is apparent in the procedure followed by all the messengers. For the same reason, the ayat revealed in Makkah were primarily to strengthen the eeman whereas the ayat revealed in Madeenah were primarily to bring the ummah upon correct actions. Furthermore, when rasulullah r sent Mu'adh d to Yemen he r said to him: Indeed you are going to a people from the People of the Book - so let the first thing that you call them to be the testification that none has the right to be worshipped except Allaah. So if they accept that then inform them that Allaah has obligated five salaat upon them in each day and night. And if they accept it, then tell them that Allaah has made zakaat obligatory for them that it should be collected from the rich and distributed among the poor, and if they agree to it don't pick up (as a share of zakaat) the best of their wealth… [6, 8, 10, 13, 9]. Da'wah of correct aqeedah includes reminding of branches of eeman and testification that "…whatever news either relating to this world or aakhira, has been given by our Prophet Muhammad r is correct and true [115]." ▷ There are no marginal matters or trivialities in deen, however, "…there are priorities like matters of belief and the precedence of general matters before particular ones. When you see a person having different sort of mistakes, it is wise to start with the graver ones first. It is not advisable that you blame this person on uttering adhkar (like Subhan-Allaah, Alhamdulillah,…) which are sunnah while he is still having problems with pillars of prayer like reciting al-Fatiha; it is neither logical to start your journey of da'wah with him by asking him to stop smoking while he is falling in shirk [412]." The fact that nothing in this deen is insignificant is obvious from the following statement of rasulullah r:

The distinction between us and the mushriks is the turbans over our caps [9]. Similarly, …a young man from ansaar entered visiting 'Umar d after he was stabbed. The young man said nice words to 'Umar and he was exiting, Umar noticed that his dress was long; so he ordered to bring back the young man and told him: "O my nephew, raise up your dress. It is cleaner for it and it is more pious [6]."

. 924 .

11.4

Manhaj of the Prophets

We are commanded not only to believe in these, but we have been commanded to have absolute certainty in them. Allaah I tests us according to our eeman. It was in this sense that 'Umar ibn al-Khattab d said, "If the eeman of Abu Bakr were weighed against the eeman of the entire ummah, [Abu Bakr's eeman] would outweigh it." The strength of eeman will determine the conviction with which people take the promises of Allaah I and His messenger r. Thus we should direct each other to deeds - hearing, seeing, speaking, reflecting - which increase eeman. To give an example, we believe that the perishable gain of this world stands no comparison with the everlasting gain of the aakhira. Rasulullah r reinforces this in the following hadeeth. Ibn Salman d says that he heard one of the sahaaba d narrating, When we had won the battle of Khaibar, we began to buy and sell among ourselves the booty that had fallen to our lot. One of us went to rasulullah r and said, '0, Rasulullah, no one else has earned so much profit as I have obtained in today's trade.' 'How much did you earn?' asked Rasulullah. He replied, 'I kept on selling and buying till I earned a net profit of three hundred 'Ooqiya' of silver.' Rasulullah r said, "Shall I inform you of something better than that?" He exclaimed, 'Do tell me, 0, Rasulullah!' Rasulullah r remarked 'Two raka'a nafl after (fardh) salaat [10]." Our life will be pleasant and worth living if we develop our eeman to an extent where two raka'as of salaat, in our sight, are more valuable than all the riches of this world [63].

11.4.5

With Wisdom & Gentle Admonition Allaah I enjoins tells us how to call people to Him:

Invite to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. | 16:125 | How can we be wise in da'wah? In fact, for a start, stories of prophets are a great source of wisdom. Thus an in depth study of seerah, reflection upon them, and by extension the life of sahaaba f are indispensable in da'wah:

Even as we have sent unto you a messenger from among you, who recites unto you our revelations and causes you to grow and teaches you the scripture and the wisdom. | 2:151 | .

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Wisdom is a gift bestowed by Allaah to His chosen servants:

He gives wisdom unto whom He will, and he unto whom wisdom is given, he truly has received abundant good. | 2:269 | It is from wisdom that da'ee do not insult elders or scholars of the misguided people, but rather focus on propagating correct 'aqeedah [215]:

And do not insult those they invoke other than Allaah, lest they insult Allaah in enmity without knowledge. | 6:108 | It is not from wisdom to rush things and expect people to change overnight and act like sahaaba f [107]. This is evident in gradual implementation of the shari'ah over twenty three years between Makkah and Madeenah. Mu'awiya ibn al−Hakam as-Sulami d said [8, 12]: I was praying salaat with rasulullah r (with jama'ah) when suddenly a person sneezed, so I said "yarhamukAllaah" to him. As soon as I said that, everyone started to stare at me. I said to them, "May my mother cry over me! Why are you all staring at me like that!?” So then they started to slap their hands against their thighs, after which I realized that they were trying to tell me to be quiet. So I stayed quiet. Then, rasulullah r called me to him. May my mother and father be sacrificed for him; I had not seen a better teacher than him, neither before him nor after him. By Allaah he neither rebuked me, nor hit me, nor cursed me, but rather kindly said: "It is not appropriate that you talk in prayer. Salaat is but tasbeeh, and takbeer and recitation of Qur'an." It has also been narrated from Anas bin Maalik d: Whenever rasulullah r spoke a sentence (said a thing), he used to repeat it thrice so that the people could understand it properly from him [6]. Rasulullah r used visual aids to bring across important facts as 'Abdullah bin Mas'ud d narrated: Rasulullah r drew a line and then said: 'That is the path shown by Allaah.' Then he drew several other lines on his right and left sides and said: 'These are the paths on every side of which there is a devil calling towards it.' He then recited this verse ⋆ :

And verily, this is my straight path, so follow it… ⋆ Reported

. 926 .

by Tirmidhi, Ahmad, Nasaa'i, Darimi.

| 6:153 |

11.4

Manhaj of the Prophets

Da'wah should be with gentle admonition. When Musa u went to Fir'awn, he was advised thus:

And speak to him mildly, perhaps he may be reminded or fear.

| 20:44 |

And by the Mercy of Allaah, Muhammad r was gentle with sahaaba f:

And had you been severe and harsh-hearted, they would have broken away from about you. | 3:159 | To end, the da'ee needs to gather wisdom, an understanding of temperament of the people being addressed. Hidaaya cannot be bestowed on anybody. Hence, there can be no reason for hastiness, or rough treatment. For the same reasons the da'ee must not get upset or despair for things beyond his/her control. Make use of Parables, Stories & Similitudes

This is a very effective method of giving da'wah. Allaah I uses parables and similitudes many times in the Qur'an. In fact, Allaah gives a rationale for using parables and stories:

And Allaah sets forth parables for mankind in order that they may remember. | 14:25 |

And all that We relate to you (O Muhammad r) of the news of the messengers is that by which We make firm your heart. | 11:120 | Below are some more ayat of this nature:

Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allaah. Such are the parables which We put forward to mankind that they may reflect. | 59:21 |

The likeness of those who take auliya other than Allaah is the likeness of a spider who builds (for itself) a house; but verily, the frailest of houses is the spider's house â&#x20AC;&#x201C; if they but knew. | 29:41 | .

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DA'WAH

As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water until he comes up to it, he finds it to be nothing; but he finds Allaah with him, Who will pay him his due (jahannam). And Allaah is swift in taking account. Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allaah has not appointed light, for him there is no light. | 24:39-40 |

The parable of those who disbelieve in their Lord is that their works are as ashes, on which the wind blows furiously on a stormy day; they are unable to get anything of what they earned. That is straying to extreme error. | 14:18 | Prophets also used this method in their da'wah. Abu Hurayra d narrated: I heard rasulullah r saying, "My parable and the parable of the people is that of a man who kindled a fire, and when it illuminated what was around it, moths and other insects began to fall into the fire. The man tried to prevent them but they overpowered him and rushed into the fire." Rasulullah r further added, "Now, similarly, I take hold of the knots of your waist [belt] to prevent you from falling into the fire, but you insist on falling into it [6]." Rasulullah r also said: The similitude of good company and that of bad company is that of the owner of musk and of the one (iron-smith) iron blowing bellows. And the owner of musk would either offer you free of charge or you would buy it from him or you would smell its pleasant odour. And so far as one who blows the bellows is concerned, he would either burn your clothes or you shall have to smell its repugnant smell [8]. The likeness of five times daily salaat is as the likeness of a deep brook running in front of the door of a person who bathes therein five times a day [8]. The stories of past, including that of the time sahaaba f and of later generations are edifying for those who reflect upon them. A story told properly can effectively end a confusion or argument even on matters which are quite demanding academically. Allaah I used stories to teach humanity in the Qur'an, and similarly rasulullah r also used stories of the past, of Bani Israel in particular. . 928 .

11.4

Manhaj of the Prophets

Allaah I said in the Qur'an:

Indeed in their stories, there is a lesson for men of understanding.

| 12:111 |

The salaf also used stories of their time as well as that of the past. There is a debate about whether a da'ee should restrict only to authenticated stories. Though it is easier to unite upon authenticated stories, the salaf have used stories of Bani Israel without authentication. Ideally, readers/listeners should be aware of the authenticity of stories being related. However, no one is forced to believe a story which has not been authenticated. Rasulullah r has said: You may report about the Children of Israel and there is no blame (haraj). Report about (or from) me, but do not tell untruths about me [6, 24]. Imaam Shafi'i ? reported this hadeeth in al-Risalah and then commented: This is the most emphatic hadeeth ever transmitted from rasulullah r on this matter. We have relied on it as well as on other hadeeths in not accepting any hadeeth except from a trustworthy transmitter and we know the truthfulness of those who transmitted it from first to last. Debating

Debates, dialogues and discussions can prove to be quite beneficial in fostering clarity and in removing misconceptions, stereotypes and misunderstandings. Allaah I informs about such interaction with the Jews and Christians thus:

Say (O Muhammad r): "O people of the Scripture! Come to a word that is just between us and you, that we worship none but Allaah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah." Then, if they turn away, say: "Bear witness that we are Muslims." | 3:64 |

And argue not with the people of the Scripture, unless it be in (a way) that is better, except with such of them as do wrong, and say: "We believe in that which has been revealed to us and revealed to you; our deity and your deity is One, and to Him we have submitted." | 29:46 | "It means that if one has to get involved in a discussion or debate with the people of the book, he should present his arguments in an affable manner. For instance, it is prudent to answer .

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DA'WAH

an impudent remark with politeness, the rage with mildness, and uncivilized tumult with dignified speech. â&#x20AC;ŚBut those who wronged you in that they stuck to their stubbornness and obstinacy in return to your dignified gentle speech, they do not deserve this kindness from you [5]." Abu Hurayra d said, "The People of the Book used to read the Tawraat in Hebrew and explain it in Arabic to the Muslims. Rasulullah r said: Do not believe the People of the Book and do not deny them. Say: "We believe in Allaah and what has been revealed to us and what has been revealed to you. Our God and your God is One, and to Him we have submitted [6]." Ibrahim u debated with King Nimrud thus:

Have you not looked at him who disputed with Ibrahim about his Lord, because Allaah had given him the kingdom? When Ibrahim said: "My Lord is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim said, "Verily, Allaah brings the sun from the east; then bring it you from the west." So the disbeliever was utterly defeated. And Allaah guides not the people, who are zaalims. | 2:258 | For any fruitful debate, the participants must refrain from speaking without knowledge. Allaah censured the Jews and Christians for this. Ibn 'Abbas d said [3]: The Christians of Najran and Jewish rabbis gathered before the Messenger of Allaah and disputed in front of him. The rabbis said, 'Ibrahim was certainly Jewish.' The Christians said, 'Certainly, Ibrahim was Christian.' So Allaah sent down,

O people of the Scripture! Why do you dispute about Ibrahim.

| 3:65 |

meaning, 'How is it that you, Jews, claim that Ibrahim was Jew, although he lived before Allaah sent down the Tawraat to Musa How is it that you, Christians, claim that Ibrahim was Christian, although Christianity came after his time.' This is why Allaah said,

Have you then no sense?

| 3:65 |

Allaah then said:

Here you are - those who have argued about that of which you have [some] 'ilm, but why do you argue about that of which you have no 'ilm? | 3:66 | . 930 .

11.4

Manhaj of the Prophets

If debates are not handled carefully/gently then it will have the opposite effect of distancing people from the truth. Al-Aajurree reports that a man came to al-Hasan al-Basri ? and said, "O Abu Sa'eed! Let me debate with you about the deen." Al-Hasan replied, "As for me, I know my deen, If you have lost your deen then go and look for it." Narrated by Abu Umamah d [12, 9, 11]: Rasulullah r said: No one who has once found the right way, ever goes astray except through dispute. Then rasulullah r recited the ayat:

They did not present the comparison except for [mere] argument. Lo they are a contentious people. | 43:58 | Finally, realise that the fundamentals of da'wah are two: wisdom and preaching. The da'ee must practice these two in any condition. However, there are times when some people might like to debate - in which case it should be used merely as a tool and only if it can be done in the best manners [5, 413]. Treat People According to Status

People come from different social strata, knowledge, intellect, understanding, temperament etc. Knowledgeable people are not same as ignorant. Allaah said in the Qur'an:

Say: "Are those who know equal to those who know not?"

| 39:9 |

Leaders cannot be treated as followers and vice versa - in short, people should be treated according to their status. In the story of Adiy ibn Haatim we can see how rasulullah r treated a leader of a tribe and debated with him gently b â&#x2021;&#x20AC;970 . Maymun ibn Abi Shabib d said â&#x2C6;&#x2014; : A beggar passed by Aa'isha and gave him a piece of bread. At another time, a properly-dressed, well-groomed man asked her for food. She let him sit and offered him a meal. When she was asked about that, she replied, Rasulullah r said: Treat the people according to their status [10]. H. This hadeeth stresses that one should neither belittle a respectable person nor should one elevate a mean one. Everyone should be treated according to his real status [127]. Imaam Muslim ? noted the statement of Ibn Mas'ud d cautioning about narrating hadeeth: It is the case that you do not relate to the people a narration which their minds cannot grasp except that it becomes a fitna for some of them [8]. â&#x2C6;&#x2014; There

is disagreement about whether this hadeeth is weak or hasan.

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DA'WAH

Reported by 'Abdullah ibn Mas'ud d: Rasulullah r said thrice: Let your wise men and intelligent ones stand close to me (in salaat), then those that are lower than them in rank, and then those that are lower than them in rank, and so on [8]. Rasulullah r also said, Part of paying homage to Allaah is to respect an elder whose hair has turned gray, or a haafidh of the Qur'an, or a just ruler [10]. Jareer bin Abdillah d narrates that rasulullah r once sent for him and when he arrived they had the following conversation: Rasulullah r said to him, "0 Jareer! What brings you here?" He replied, "I have come to accept Islaam at your hands, 0 Rasulullah r !" Rasulullah r then threw his shawl over Jareer d and turned to the sahaaba f and said, "Give due honour to the noble members of a community when they come to you ⋄ ." We find in the example of conversion of Zaid bin Su'na d c ⇀972 , the extreme level of tolerance rasulullah r showed in response to harsh and foolish treatment by people. Engender Hope

The da'ee should use targheeb more than tarheeb or even hopelessness and despair (taqneet). For this, in the Qur'an, jannah is described more than jahannam, and targheeb is more than tarheeb [414]. Rasulullah r said: Facilitate things to people, do not make it hard for them; give them good tidings and do not make them run away [6] Teach deen to people, give them good tidings, do not make things difficult; and when anyone of you gets angry, he should be silent ⋏ [12]. Aa'isha g said to Ubayd ibn Umayr ?, O Ubayd, if you address the people, be brief (in your talk), because, too much talk causes one to forget some of it. And beware of causing boredom to the people, and inflicting despair. By the same token, da'ee should not dwell too much on feeble state of some Muslims. Neither rasulullah r nor the sahaaba f acted timid. They were always concious of Allaah, Who is in full control of all affairs. In preparation for the battle of Khandaq, when Arab tribes with overwhelming manpower and weapons surrounded Madeenah, rasulullah r was giving glad tidings of conquest of Persia and Byzantines at the hand of Muslims. ⋄ Reported

by Bayhaqi and similarly by Tabraani and Abu Nu'aym [44]. another hadeeth it is further advised to sit down if standing, if it does not subside then lie down [10]. Also one can do wudu [10]. Rasulullah r also said: No slave has swallowed back anything more excellent in the sight of Allaah the Almighty and Majestic than the anger he swallows, seeking only the pleasure of Allaah [12]. ⋏ In

. 932 .

11.4

11.4.6

Manhaj of the Prophets

Making Duʼa for Hidaaya Making du'a for the hidaaya of others is the sunnah of the prophets. Before going to give da'wah to Fir'awn, Musa u made du'a to Allaah:

O my Lord! Open for me my chest ▷ . And ease my task for me; And loose | 20:25-8 | the knot from my tongue ⋆ , That they understand my speech… Rasulullah r used to make du'a: May Allaah, forgive my people, for they do not know [6, 8]! When rasulullah r was driven out of Taif, where he was spoken to by its leaders in the most insolently and street urchins threw stone at him until his feet was bleeding. Rasulullah r made the following du'a after leaving the town in distress: 0 Allaah ! I complain to You of the feebleness of my strength, of the littleness of my resource, and of my public indignity. You are the Most Merciful of all showing mercy. You are the Protector of the oppressed and the helpless, and indeed You are my Protector too. Whom do You entrust me to? To a stern stranger ? Or to an enemy whom you have given control over my affairs ? If thus Your wrath may spare me, I mind not how I am placed, except that Your grant of well-being would be immense to me. I seek refuge in the effulgence of Your Divine Being which dispels all darkness and sets right matters here and in aakhira, so that I may never incur Your wrath or earn Your displeasure. I shall plead with You till You be pleased. And I receive only from You power to do good and stay away from evil [25]. Rasulullah r made du'a for 'Umar d: O Allaah, support Islaam with the man who is more beloved to You: Abu Jahl or 'Umar ibn al-Khattaab [9]. When rasulullah r was told about the tribe of Daws that it has turned defiant, urging him, "O Rasulullah! The tribe of Daws have committed disbelief and disobeyed (your commands). Supplicate Allaah against them!" Contrary to the people's expectations, rasulullah r prayed: O Allaah! Guide Daws and let them come to us [6]. Rasulullah r made du'a for the mother of Abu Hurayra d. Narrated by Abu Hurayra d: I went to the rasulullah r crying and said, "O Rasulullah, I used to call Umm Hurayra to Islaam, and she used to refuse. Today, I called her, but she spoke to me about you in a way that I hated. Invoke Allaah to guide Umm Hurayra to Islaam." So rasulullah r said, "O Allaah, guide Umm Hurayra." ▷ Grant

me self-confidence, contentment, and boldness. Remove the incorrectness from my speech. A defect occurred as a result of a brand of fire which Musa u put in his mouth when he was an infant (Tafseer at-Tabari). ⋆ i.e.

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DA'WAH

Then I ran out to give her the good news about rasulullah's invocation to Allaah. When I arrived at the door, I found it closed, and I heard the sound of water. She called, "Stay where you are, Abu Hurayra." Then she put on her shirt and veil and she came out saying, "I bear witness that there is no god but Allaah and that Muhammad is His slave and Messenger." So I hurried to rasulullah r crying out for joy as I had cried for sadness and I said, "Here is good news, O Rasulullah. Allaah has answered your invocation. Allaah has guided Umm Hurayra to Islaam." I added, "O Rasulullah, invoke Allaah to make all the believers love me and my mother." He said, "0 Allaah, make every believer love this slave of Yours and his mother [201]."

11.4.7

Choose Time, Means & Occasion There is no short-cut way to formulate this. One just have to learn this from the experience and the stories of Qur'an, hadeeth and striving of the sahaaba f. Observation of dedicated da'ee can also be helpful in understanding the best time, means etc. A true da'ee will not miss any opportunity to give da'wah. He would suppress any negative feelings of being denied. After all, Allaah I is the One who gives hidaaya. The following stories illustrates many such points of consideration. Narrated Ibn Mas'ud d: The Prophet used to take care of us in preaching by selecting a suitable time, so that we might not get bored / [6]. Ibn 'Abbas d said: Preach to the people once a week, and if you won't, then preach them twice, but if you want to preach more, then let it be three times (a week only), and do not make the people fed竏置p with this Qur'an. If you come to some people who are engaged in a talk, don't start interrupting their talk by preaching, lest you should cause them to be bored. You should rather keep quiet, and if they ask you, then preach to them at the time when they are eager to hear what you say. And avoid the use of rhymed prose in invocation for I noticed that rasulullah r and his companions always avoided it [6]. Narrated Anas d: A young Jewish boy used to serve rasulullah r and he became sick. So rasulullah r went to visit him. He sat near his head and asked him to embrace Islaam. The boy looked at his father, who was sitting there; the latter told him to obey Abu-l-Qasim and the boy embraced Islaam. Rasulullah r came out saying: Praises be to Allaah Who saved the boy from the jahannam [6]. 'Uthman d said [44]: I was once visiting my aunt Arwa bint Abdil Muttalib (my mother's sister) when rasulullah r arrived there. I began staring at him because in those days there / He

. 934 .

abstained from pestering us with sermons and 'ilm all the time.

11.4

Manhaj of the Prophets

was some mention of his nabuwaat. Turning to me, he asked, What seems to be the matter, 0 Uthman?' I replied, 'I am surprised that there is so much talk about you when you are such an honourable among us.' Rasulullah said, 'Laa Ilaaha Illa-Allaah'. Allaah is witness to the fact that I shuddered at this. Rasulullah r then began reciting

And in the heaven is your provision, and that which you are promised. Then by the Lord of the heaven and the earth, it is the truth, just as it is the truth that you can speak. | 51:22-3 | Rasulullah r gathered his family members when Allaah revealed the ayat:

And warn your tribe of near kindred.

| 26:214 |

Aa'isha g said that rasulullah r addressed his daughter and aunt: 0 Fatima the daughter of Muhammad r! Safiya the daughter of Abdul Muttalib! 0 children of Abdul Muttalib! Ask me whatever you wish from my wealth, but I can give you nothing from Allaah (I cannot assist you against Allaah's punishment) [8, 9]. Ali d also said that in this occasion: â&#x20AC;ŚRasulullah r gathered his family members. Thirty of them gathered and had something to eat and drink. Thereafter, rasulullah r asked them: Who will assume the responsibility of paying my debts and fulfilling my pledges? Whoever does this shall be my companion in jannah and my successor in my family. Someone said, "But you are an ocean (of generosity and virtue). Who could possibly assume your responsibilities?" Rasulullah r then repeated the request thrice. When rasulullah r put the request to the members of his household, Ali d said, "I am prepared [12]." Ali d narrates that rasulullah r invited the family of Abdul Muttalib who were such people that each one of them could easily eat a young animal and drink the equivalent of a faraq. Rasulullah r prepared food weighing only a 'mudd', from which everyone ate to their fill. The leftover food was as much as there had been at the beginning and it appeared as if it had not been touched. Thereafter, rasulullah r sent for a small cup from which everyone drank to their fill. The leftover drink was also as much as there had been at the beginning, appearing as if it had not been touched. Thereafter, rasulullah r addressed them saying: 0 children of Abdul Muttalib! I have been sent as a messenger to you people in particular and to all of mankind in general. You have just witnessed one of my miracles, so which of you shall pledge his allegiance to me to become my brother and companion? .

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However, no one volunteered. Ali d says: I then stood up although I was the youngest of them all. Rasulullah r told me to be seated and repeated himself thrice. I stood up each time and each time he told me to be seated. Eventually, when this happened the third time, Rasulullah r struck his hand on mine [12]. Then rasulullah r instructed Ali d to prepare food for Banu Hashim of 40 to 42 people with one leg of goat, a sa' of wheat flour and a cup of milk. They ate and drank to their fill despite the fact that they were capable of eating lot more each. One of them commented, "Until today, I had never seen such magic." The same was repeated the second day and someone commented, "Never before have we seen such magic as we have witnessed today." Similarly, Ali d prepared food for the third day. When eating and drinking finished, rasulullah r spoke to them saying: Which of you are prepared to settle my debts for me?" Ali d says, "I remained silent as did everyone body else. Thereafter, rasulullah r repeated himself. I responded by saying, 'I am prepared to do so, O Rasulullah!' He said to me, 'You 0 Ali! You 0 Ali â&#x2C6;&#x2014; ." Abdallah ibn Salam d said: When rasulullah r arrived at Madeenah, people rushed to receive him, and it was said: Rasulullah r had arrived, Rasulullah r had arrived, Rasulullah r had arrived. So I went along with the people to see him and when I fixed my eyes on his face I knew that it wasn't a face of a liar and the first words he spoke were: O people, spread salaam, and offer food, and pray while people are asleep so that you enter heaven with peace [12, 9, 11]. One of the means of da'wah the prophets used was miracles. While some people denied miracles others accepted them. Many da'ee of this ummah also had miracles which convinced people of the truth they were calling to. Abdullah bin 'Umar d narrates: We were once travelling with rasulullah r when a villager passed by them. As he drew close, rasulullah r asked him, "Where are you off to?" "I am going home," he replied. Rasulullah r asked him, "Do you want to take something good with you?" "What is this good thing?" he asked. Rasulullah r replied, "That you testify that there is none worthy of worship but the One Allaah and that Muhammad r is Allaah's servant and messenger." The villager asked, "Are there any witnesses to verify what you say?" Rasulullah r replied, "Yes. This tree is a witness." Rasulullah r then called the tree which stood at the edge of the valley, The tree ploughed through the earth as it came towards rasulullah r . When it stood in front rasulullah r asked it testify to the truth of what he said thrice. All three times, the tree testified to the truth of his words and then returned to the place where it grew. As he returned home, the villager said to rasulullah r , "If my people follow me, I shall bring them all to you. Otherwise, I shall come alone and live with you [14]." â&#x2C6;&#x2014; Reported

. 936 .

by Bazzaar and Haytami as quoted in Hayatus Sahaaba [44].

11.4

Manhaj of the Prophets

Abu Umaamah d narrates that rasulullah r sent him to invite his people to Allaah and to present the injunctions of Islaam to them. When he arrived, his people had already watered their camels, milked them and drunk the milk. When they saw him, they exclaimed, "Welcome 0 Suday bin Ajlaan. We heard that you have defected to that man." He replied,"I have rather believed in Allaah and His Messenger. And rasulullah r has sent me to present Islaam and its injunctions to you." Meanwhile, a platter of food was brought and placed before them. As they gathered around the platter to eat, they said, "Come and join us, 0 Suday!" He responded by saying, "Shame on you! I have just come to you from someone who forbids this sort of food save for those animals that you slaughter." They asked, "What has he to say?" Abu Umaamah d recited:

Forbidden to you are: dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allaah and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns – and those from which a wild animal has eaten – unless you can slaughter it (before its death) – and that which is sacrificed on stonealtars. (Forbidden) also is to use arrows seeking luck or decision. | 5:3 | Abu Umaamah d says that as he invited them towards Islaam, they kept rejecting. He then said to them, "Shame on you! At least give me some water for I am extremely thirsty." They responded by saying, "No! We shall not give you any water but would rather leave you to die thirsty." He then tied his turban around his head and lay down on the scorching sand. He narrates: When I fell asleep, I saw a person come to me with a crystal glass so beautiful as no one had ever seen. In the glass was a drink that no one has ever tasted a drink as delicious. He gave the glass to me and I drank from it. I woke up as soon as I had finished drinking and I swear by Allaah that after that I had never been thirsty nor even known what thirst is ⋄ . Ummu Sulaym g invited Abu Talha d to Islaam when he proposed to her. Anas d narrates: …She said to him, "0 Abu Talha! Do you not know that the god you worship is a tree growing from the ground?" He replied, "I do indeed." She then said, "Do you not feel ashamed to worship a tree? If you accept Islaam, I require no other dowry from you." Abu Talha d said that he would ponder over the matter and left. He later came back and said: "I testify that there is none worthy of worship but Allaah and that Muhammad is Allaah's Messenger." Ummu Sulaym g then said (to her son), "0 Anas! Get Abu Talha, then conduct the nikah[12]. ⋄ Reported

by Tabraani and Ibn Asaakir.

937

1 2 3 4 5 6 7 8 9 10 11

11.4.8

DA'WAH

Put Complete Trust in Allaah Prophets used to put their trust only in Allaah and work amongst people single-mindedly. Hood u said:

I put my trust in Allaah, my Lord and your Lord! There is not a moving (living) creature but He has the grasp of its forelock. Verily, my Lord is on a Straight Path. | 11:56 | The mushriks of Makkah offered wealth, women and leadership to persuade rasulullah r away from the call to Allaah. But he r was a rock of steadfastness. When they failed to distract his attention to these worldly glitters, they turned to sarcasm. Allaah I related this story in the Qur'an.

And they say: "We shall not believe you until you break open a spring from the ground for us; Or you have a garden of date palms and grapes, and cause rivers to gush forth in its midst abundantly; Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allaah and the angels before (us); Or you have a house of gold adornments, or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read." Say: "Glorified (and Exalted) is my Lord! Am I anything but a man, sent as a messenger?" | 17:90-3 | Rasulullah r never lost hope in his da'wah. When the people of Taif drove him out, and the street urchins threw stones at him, the angel of the mountain came to him, asking if he wanted him to crush them with the two mountains, he r replied: No! I wish to have patience with them. Hopefully Allaah will produce from them offspring who will worship Allaah alone, not giving any partner to Him [6, 8]. Eventually, Makkan mushriks decided to eliminate rasulullah r to naught all their plottings:

â&#x2039;? See

. 938 .

page 420.

â&#x2039;?

. But Allaah I brought

11.4

Manhaj of the Prophets

Indeed, they planned their plot, and their plot was with Allaah, though their plot was a great (one, still) it would never be able to remove the mountains from their places. | 14:46 | Like Muhammad r all prophets faced mockery, but that is not a sign of ineffectiveness. Allaah informs us:

And never came there a prophet to them but they used to mock at him.

| 43:7 |

Nooh u carried out da'wah for 950 years. Though the vast majority of the people denied him, it did not cause him to despair. One of them jeered:

The chiefs who disbelieved among his people said: "We see you but a man like ourselves, nor do we see any follow you but the meanest among us and they (too) followed you without thinking. And we do not see in you any merit above us, in fact we think you are liars." | 11:27 | Sufficient is Allaah that He does not forsake those who fear Him and put their trust in Him:

And whosoever fears Allaah - He will make for him a way out (from every difficulty). And He will provide for him from where he does not expect. And whosoever puts his trust in Allaah, then He will suffice him. | 65:2-3 | Ibrahim u left his wife and young son Isma'il u in the barren valley of Makkah without any food or shelter. He returned after ten years of da'wah mission. He was absent when Isma'il u got married and also when his wife died [424]. In the story of Musa u , when he went to get fire for the family, Allaah called him to give da'wah to Fir'awn. He was worried about reprisals which might be meted out to him for the death of a man. He also had a speech problem. Musa u went out with full trust in Allaah that his and his family's needs will be met as he he was chosen by Allaah to convey His message. Did Allaah not take care of the family?

Then, when Musa had fulfilled the term, and was travelling with his family, he saw a fire in the direction of Tur (mount). He said to his family: "Wait, I have seen a fire; perhaps I may bring to you from there some information, or a burning firebrand that you may warm yourselves." | 28:29 | .

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Allaah said to Musa u:

And I have chosen you for Myself.

| 20:41 |

Musa u fulfilled the commands of Allaah without hesitation, and thus Allaah saved him and the Children of Isarael from Fir'awn. We find similar level of trust in Allaah in the lives of sahaaba for the cause of da'wah as well. When Abu Bakr d accompanied rasulullah r for hijrah, he left nothing for his family or his blind father. He took all his property, amounting to about six thousand dirhams with him ▷ . Asma g said [63]: Our grandfather came to us and said, 'Your father has shocked you with his migration to Madeenah, and seems to have put you to further hardship by taking all his money with him.' I said, 'No grandfather, do not worry. He has left a lot of money for us.' I collected some pebbles and deposited them in the recess where my father used to keep his money; I covered it with a cloth. I then took my grand-father to the place and placed his hand over the cloth. He thought that the recess was really full of darhams. He remarked, 'It is good that he has left something for you to live on.' By Allaah, my father had not left a single dirham for us; I played this trick simply to pacify my grandfather. Allaah I reminds prophets not to turn their sight away from Him and towards creation even for the smallest of things. If da'ees fear and hope are upon means, structures and systems of this world, then they truly don't have anything to offer to the world! Allaah informed us: Sulaiman Goes to Bed With a Hundred Women in One Night - Rasulullah r said: Sulaiman ibn Dawud said: I will go to bed with a hundred of women tonight. Each woman will give birth to a boy, who will fight for the sake of Allaah I. The angel said to him: Say insha-Allaah. He did not ⋆ say and went to bed with them. No one of them did bear except one, who gave birth to half a human being. If he said insha-Allaah, he wouldn't break his oath and his desire would be realized [6, 8]. Yusuf asks the King's Distiller to Mention Him to the King - Had Yusuf u sought Allaah's help, he would have been released earlier:

And he said to the one whom he knew to be saved: "Mention me to your lord." But shaitaan made him forget / to mention it to his lord . So [Yusuf] stayed in prison a few (more) years. | 12:42 | ▷ Reported

by Ibn Ishaq. the narration of Bukhari, "Sulaiman forgot (to say it)". / Shaitaan made Yusuf u forget the remembrance of Allaah in seeking help, instead of others [1]. According to Ibn Kathir ?, "That man forgot Yusuf's request and did not mention his story to the king, a plot from the devil, so that Allaah's Prophet would not leave the prison. …It refers to the man who was saved. As was said by Mujahid, Muhammad bin Ishaq and several others [3]." Either meaning highlights the weaknesses of worldly means! ⋆ In

. 940 .

11.4

11.4.9

Manhaj of the Prophets

Daʼwah in Every Condition Although the mode of da'wah vary as the dictates of wisdom from prophetic methodology, the da'ee should strive courageously whatever the obstacles. How can the ummatis hold back from the deeds which is the very reason for their creation? What is at stake when da'wah is abandoned? The promises of Allaah and His Messenger for the people associated is unlike any other and many of these have been enumerated already in section 11.3. Allaah commands:

March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), strive hard with your wealth and your lives | 9:41 | in the cause of Allaah ϶ . Musa u went to Fir'awn to give da'wah even though he had a natural fear. He called out:

He said: My Lord! I have killed a man among them, and I fear that they will kill me. | 28:33 | Allaah strengthened Musa u with signs and assurances.

They said: Our Lord! Verily, we fear lest he should hasten to punish us or lest he should transgress (all bounds against us). He (Allaah) said: Fear not, verily, I am with you both, hearing and seeing… | 20:45-6 | The da'ee must not be affected by the false propaganda of the enemies of Allaah, as He is well aware of what they do:

And so We have appointed for every prophet enemies – shaitaans among mankind and jinn, inspiring one another with adorned speech as a delusion. If your Lord had so willed, they would not have done it; so leave them alone with their fabrications. And (it is) so the hearts of those who disbelieve in the aakhira may incline to such (deceit), and that they may remain pleased with it, and that they may commit what they are committing. | 6:112-3 |

϶ See

notes on page 513 for some explanation.

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So to this then invite (people) (O Muhammad r), and stand firm as you are commanded, and follow not their desires… | 42:15 | Prophet Yusuf u gave da'wah inside prison.

O (my) two companions of prison! Are many different lords (gods) better or Allaah, the One, the Irresistible? You do not worship besides Him but only names which you have named (forged) – you and your fathers – for which Allaah has sent down no authority. The command (or the judgement) is for none but Allaah. He has commanded that you worship none but Him; that is the (true) straight religion, but most of the people do not know. | 12:39-40 | Rasulullah r gave da'wah while travelling, even during hijrah to Madeenah. Sa'd (Aslami) directed rasulullah r through the Rakoobah valley. His son (Abdullah) says, My father informed us that rasulullah r came to them, seeking the shortest path to Madeenah. He was accompanied by Abu Bakr d, whose daughter was then being suckled by a woman from our tribe. Sa'd d informed them, "There is a road along the valley of Rakoobah but there are two thieves from the Aslam tribe there who are called "Muhaanaan". If you wish, you could use the road past them." Rasulullah r said, "Lead us to the road past them." Consequently, they took the road and when they drew close to the thieves, one of them said to the other, "Look at this person from Yemen!" Rasulullah r then gave them da'wah and invited them to accept Islaam. They both became Muslims. When rasulullah r asked them their names, they said that they were called "Muhaanaan" ("The two contemptible ones"). Rasulullah r said to them, "No. You two are 'Mukramaan' ('The two honoured ones). Rasulullah r then told them to join him in Madeenah [12]. Nooh u reports about his effort amongst his people:

He said: O my Lord! Verily, I have called to my people night and day.

| 71:5 |

Then verily, I invited them publicly. Then verily, I proclaimed to them in public, and I have appealed to them in private. | 71:8-9 | Similarly, one can see the distinct stages in da'wah of Muhammad r, ie in secret, amongst close ones, openly in public, raising arms in self-preservation. . 942 .

11.4

11.4.10

Manhaj of the Prophets

Singly & Collectively In the Qur'an and hadeeth we find many instances of giving da'wah collectively as well as singly. When Musa u sought an assistance, Allaah bestowed prophethood upon Harun u.

"…And appoint for me a helper from my family, Harun, my brother. Increase my strength with him, And let him share my task, That we may glorify You much, And remember You much, Verily, You are Ever a Well-Seer of us." (Allaah) said: "You are granted your request, O Musa!" | 20:29-36 | Allaah informs of re-enforcing two prophets with a third:

When We sent to them two messengers, they denied them both; so We reinforced them with a third, and they said: "Verily, we have been sent to you as messengers." | 36:14 | There is mention of another da'ee who extended support to these prophets:

And there came a man running from the farthest part of the town. He said: "O my people! Obey the Messengers. Obey those who ask no wages of you, and who are rightly guided. And why should I not worship Him Who has created me and to Whom you shall be returned. Shall I take besides Him gods? If ar-Rahman intends me any harm, their intercession will be of no use for me whatsoever, nor can they save me. Then verily, I should be in plain error. Verily, I have believed in your Lord, so listen to me!" It was said φ : "Enter jannah." He said: "Would that my people knew that my Lord has forgiven me, and made me of the honoured ones!" | 36:20-7 | There are many occasions when da'wah was given collectively. Once rasulullah r went to Mina with Abu Bakr and Ali f to invite various tribes such as Banu Rabee'ah, Banu Shaybaan d ⇀973 . Similarly, sahaaba f on many occasionss gave da'wah collectively as in the conversion story of Usayd bin Hudhayr e ⇀975 . φ This

is said to him when the disbelievers killed him [1].

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Abdur Rahmaan bin Auf d Goes Dowmatul Jandal

Rasulullah r once summoned Abdur Rahman bin Auf d and said to him, "Prepare yourself because I want to send you out with a group." Abdur Rahman bin Auf d left and met up with the some other sahaaba f. They all then left together until they reached a place called Dowmatul Jandal (this was a fortress between Madeenah and Shaam to which several villages were attached). When he arrived there, Abdur Rahman bin Auf d spent three days inviting the people to accept Islaam. On the third day, their leader Asbagh bin Amr Kalbi who was a Christian accepted Islaam. Abdur Rahman bin Auf d sent a letter with a person from the Juhayna tribe called Raafi bin Makeeth d , reporting the events to him. Rasulullah r wrote back to him with the instruction to marry the daughter of Asbagh. He therefore married her. This daughter of Asbagh was called Tumaadir from whom Abdur Rahman bin Auf d had a son called Abu Salma ◦ . Baraa bin Aazib d in Yemen

Baraa bin Aazib d narrates that he was among the group that was dispatched to Yemen under the leadership of Khaalid bin Waleed d to invite the people of Yemen to Islaam They stayed there for six months but no one was prepared to accept Islaam. Thereafter, Rasulullah r sent Ali d with instructions to relieve Khaalid bin Waleed d and to send him back with his men except those who preferred to remain behind with Ali d. Baraa bin Aazib d narrates that he was one of those who remained behind with Ali d. When Ali d and his companions drew close to the people of Yemen, they also marched forward to meet the Muslims. Ali d then stepped forward and led the Muslims in salaat. Thereafter, he formed the Muslims into a single row, stepped forward in front of them and read out the letter that rasulullah r had written. In response to this, the entire Hamdaan tribe accepted Islaam. Ali d then wrote back to rasulullah r to inform him that the Hamdaan tribe had accepted Islaam. When rasulullah r read the letter, he fell into sajdah and then lifted his head and prayed, "Peace be to the Hamdaan! Peace be to the Hamdaan ∗ !" Daʼwah in Mina

Waabisa ? narrates from his grandfather that their tribe was stationed close to the first Jamara in Mina near the Masjid Khayf when rasulullah r came to them riding, mounted behind him on the same animal was Zaid bin Haaritha d, says, "Rasulullah r invited us to accept Islaam but by Allaah, we failed to accept his invitation and thus committed a grave crime." ◦ Daar

Qutni as quoted in Isaabah and Hayatus Sahaaba [44]. and Bukhari as quoted in Hayatus Sahaaba [44].

∗ Bayhaqi

. 944 .

11.4

11.4.11

Manhaj of the Prophets

Among Muslims & non-Muslims Da'wah applies to Muslims and non-Muslims alike. Da'wah to non-Muslims was one of the primary duties of the prophets. Also, da'wah to non-Muslims will remove misconceptions about Islaam. However, in order to remove a confusion that some people get into when "da'wah" and "to Muslim" is said in the same breadth, let us remember that da'wah in short is meant for da'wah to Allaah I and not narrowing it's scope to embracing Islaam that is apparent. There is a continuous need of da'wah in order to remain upon hidaaya, this is why so many prophets were sent to Children of Israel. Some rationales for da'wah amongst the Muslims are: Muslims are in Greater Need

Muslims need da'wah more than anybody else as they live in Islaam - they are subjected to desires of the nafs, temptations, shari'ah regulations and whispers of shaitaan. Their eeman is always in a state of increasing or decreasing vigour. Thus, they need daily reminders this is one of the reason why adhaan is given five times a day. In fact, adhaan is a form of da'wah - it reminds and proclaims that: • Allaah is the great, • Success is in following the command of Allaah in the way of Sunnah and • Success is in deeds of devotion, the currency in aakhira. These three messages form the basis of any effective da'wah to anybody. This is why in the du'a for adhaan, the call is described as the comprehensive da'wah:

﴾… ‫﴿اَللَّ ُه َّم َر َّب ٰه ِذ ٖه ٱلدَّع َو ِت ٱل َّتا َّم ِة‬ O Allaah, Owner of this perfect call… Hidaaya is directly related to da'wah. When prophets come to give da'wah, hidaaya spreads. However, when the prophets die, da'wah stops and consequently people's yaqeen diminish, and their eeman and a'maal become corrupted. This is why Allaah used to send prophets even to Bani Israel, who are from the progeny of prophets! Now! Since rasulullah r is the seal of prophethood, the burden of inviting to Allaah I is upon the Muslims. Rasulullah r not only gave da'wah but he also inculcated a whole jama'ah upon the effort of da'wah. Muslims Take Priority

While a non-Muslim may not benefit from da'wah, a believer will always benefit from da'wah. Allaah says in Qur'an:

And remind, for verily, the reminding profits the believers.

| 51:55 |

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(The Prophet) frowned and turned away. Because there came to him the blind man ⋄ . And how can you know that he might become pure (from sins)? Or he might receive admonition, and the admonition might profit him? As for him who thinks himself self-sufficient, To him you attend; What does it matter to you if he will not become pure? But as to him who came to you running, And is afraid. Of him you are neglectful and divert your attention to another, Nay; indeed it is an admonition. | 80:1-11 | The well-being of this ummah is depended upon the strength of eeman and its capacity to perform good deeds - both of these factors themselves are dependent on each other. Allaah I says:

That is so because Allaah will never change a grace which He has bestowed on a people until they change what is in their ownselves. | 8:53 |

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. | 42:30 | All it takes for the nefarious elements of the society to spread their mischief is the good people to drop their guard. Allaah I said:

And thus We do make the zaalims auliya' of one another (in committing crimes), because of that which they used to earn. | 6:129 | Rasulullah r said, Allaah does not punish the individuals for the sins of the community until they see the evil spreading among themselves, and while they have the power to stop it, do not do so [12]. There is a beautiful saying from Imaam at-Tartushi ? where he says, "I still hear the people say, 'Your deeds are your rulers. As you are, so are your rulers!" In light of the above narration, Ibn Qayyim ? states, "Reflect on Allaah's wisdom in regards to how he made the rulers of the people and their leaders the consequences of their actions. It is as if their actions manifested themselves in the personalities of their rulers!!” In a khilaafa apostates face imprisonment or other forms of punishments - and so da'wah becomes a means of avoiding this eventuality. ⋄ i.e. 'Abdullah bin Umm Maktum d , who came to rasulullah r while he was preaching to one or some of the Quraysh chiefs.

. 946 .

11.4

Manhaj of the Prophets

Rasulullah r Giving Daʼwah to Muslims

It is no exaggeration to say that rasulullah r spent the greater portion of his effort in purifying those who accepted his message, to whom he would relentlessly mention the greatness of Allaah, His promises and warnings and share with them the news of the aakhira and unseen. Such efforts further increased the eeman of the sahaaba f. With high level of eeman and conciousness of Allaah; and realisation of janaat, jahannam and the temporal nature of this worldly life, people raised themselves to the level of righteousness which was prevalent right across the Muslim community that rasulullah r worked for. Apart from this fundamental da'wah, rasulullah r taught them various a'maals of Islaam, its rules, sought their spiritual well-being, eternal success, strive with them, fought with them and prayed for them every day. In illustrating the wisdom of rasulullah r in giving da'wah to Muslims, Shaykh Uthaymeen ? gave the following two contrasting examples [107]: ■ A man came to rasulullah r and said: "O Rasulullah, I am ruined!" So he r asked: "And what caused you to be ruined?" He said: "I had intercourse with my wife during Ramadan while I was fasting." So rasulullah r ordered him to free a slave, but he said: "I cannot find one." Then he commanded him to fast two consecutive months, but he said; "I am not able to." Then he commanded him to feed sixty needy people, but he said: "I am not able to." At this the man sat down. So rasulullah r brought some dates to him saying: "Take this and give it away in charity." But the man became desirous of the Prophet's generosity, which was the greatness of kindness shown towards creation. This was since rasulullah r was indeed the most generous of people. So the man said: "Am I to give this to someone poorer than myself O Rasulullah? By Allaah there is no family poorer than mine between the two lava plains of Madeenah?" At this, rasulullah r laughed to the point that his molar teeth became visible [6, 8]. This was because this man had come in fear, saying: "I am ruined" but yet he left successful. So rasulullah r then said: "Feed your family with it." So the man left peaceful, prosperous and joyful with this deen of Islaam… ■ Once rasulullah r saw a man that had a gold ring on his finger. So he r seized the ring from him with his noble hand and threw it on the ground. And he r said: "Would any of you intentionally tale a coal of fire and place it on his hand [8]"? So rasulullah r did not treat him the way he treated the people in the first examples. Rather, he snatched it from his hand and threw it at the floor. So when rasulullah r left, it was said to the man: "Take your ring and benefit from it (i.e. by selling it)." The man said: "By Allaah, I will never take a ring that rasulullah r threw away." Allaahu Akbar! This was the magnificent way the sahaaba f would execute the Commandments of Allaah and His Messenger.

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DA'WAH

Muslims as Model and Obstacle

In this day and age the actions of many Muslims has become an obstacle to the non-Muslim entering Islaam. Yet, many a time Islaam spread because of the conduct of the Muslims, and even now Muslims' conducts are so powerful it can draw non-Muslims into Islaam. This is because such behaviour contains light of hidaaya - manifestations of Sunnah is a reminder of Allaah Himself. Asma bint Yazid g reported: Rasulullah r said, Shall I tell you who is the best of you?" "Yes," they replied. He said, "Those who remind you of Allaah when you see them [7]" H. . In contrast, non-Muslims are often turned off from accepting Islaam because they do not see a living example, even though they recognise the truth of Qur'an and Sunnah. For these onlookers, they must cross this unnecessary barrier, not to mention they have to cut through all the barriers raised in the form of misinformation and false propaganda by the media and others. At times of fitna, the good conduct of Muslims is among the few remaining means of da'wah. Therefore, Muslims need to become true Muslims - which needs da'wah. However, if Muslims are weak in eeman themselves what kind of da'wah can they give? In testing times they will fail to interpret events correctly as did the weak Muslims at the time of Musa u:

And when the two hosts saw each other, the companions of Musa said: "We are sure to be overtaken." [Musa] said: "Nay, verily with me is my Lord. He will guide me." | 26:61-2 |

11.4.12

Patience Upon Afflictions Every da'wah which calls to truth will definitely face opposition and obstacles. People will argue against it and put doubt in it.

Alas for mankind! There never came a messenger to them but they used to mock at him. | 36:30 |

Likewise, no messenger came to those before them but they said: "A sorcerer or a madman!" | 51:52 |

Thus We have appointed for every prophet an enemy among the criminals. But sufficient is your Lord as a guide and helper. | 25:31 | . 948 .

11.4

Manhaj of the Prophets

The trials and afflictions serve a very important purpose, which is to purify the community of imposters.

And surely, We shall try you till We test those who strive hard and the patient, and We shall test your facts. | 47:31 |

Allaah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. | 3:179 | However, when trial comes, one must be steadfast. Allaah is with the patient:

You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allaah; but if you persevere patiently, and become muttaqis then verily, that will be a determining factor in all affairs. | 3:186 |

By time. Verily, man is in loss, Except those who believe and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience. | 103:1-3 | The da'ee must have patience upon all harm that is bound to come to him. This is what Allaah commanded to Muhammad r:

So be patient over what they say and glorify your Lord with praiseâ&#x20AC;Ś | 50:39 |

Therefore be patient with constancy to the Command of your Lord, and obey neither a sinner nor a disbeliever among them. | 76:24 | In this ayat there is an indication that whoever takes up the message of the Qur'an will definitely encounter things that will require him to have great patience. So the da'ee must persist in his da'wah until Allaah grants him success. Here, the success can also mean being steadfast upon the call to the last breadth. What is important is that the da'wah remain strong. The da'wah is more important than the da'ee [107]. .

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DA'WAH

Rasulullah r said: Charity does not in any way decrease the wealth and the servant who forgives Allaah adds to his respect, and the one who shows humility Allaah elevates him in the estimation (of the people) [6]. Numerous stories which illustrate the trials and afflictions the prophets and sahaaba were afflicted with has already been discussed above. Here only a brief mention of prophets trials are mentioned. Trials of Prophets

For 950 years Nooh u gave da'wah to his people. He describes to Allaah how his people behaved with him. Allaah informs us about that:

But all my calling added nothing but to (their) flight (from the truth). And verily, every time I called to them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments, and persisted (in their refusal), and magnified themselves in pride… | 71:6-7 |

Nooh said: "My Lord! They have disobeyed me, and followed one whose wealth and children give him no increase but loss. And they have plotted a mighty plot. And they have said: 'You shall not leave your gods, nor shall you leave Wadd, nor Suwa', nor Yaghuth, nor Ya'uq, nor Nasr' ∗ . And indeed they have led many astray… | 71:21-4 | They alleged that Nooh u was causing rift between the people:

They said: "O Nooh! You have disputed with us and much have you prolonged the dispute with us, now bring upon us what you threaten us with, if you are of the truthful." | 11:32 | The mushriks planned and prepared a great fire for Ibrahim u when he called to tawheed.

They said: "Burn him and help your gods, if you will be doing." ∗ These

. 950 .

are the names of their idols.

| 21:68 |

11.4

Manhaj of the Prophets

'Eesa u faced accusations from the time he was born. While some people alleged, "He is the son of God or he is God!" others slandered, "He is the son of a prostitute." So Allaah caused him to speak from the cradle:

He said: "Verily, I am a slave of Allaah, He has given me the Scripture and made me a Prophet; And He has made me blessed wheresoever I be, and has enjoined on me salaat and zakaat, as long as I live. And dutiful to my mother, and made me not arrogant, unblest. And peace be upon me the day I was born, and the day I die, and the day I shall be raised alive!" | 19:30-3 | In fact, allegations against 'Eesa u did not finish with his apparent departure. The Jews spread the rumour that they crucified him, but Allaah confirms in the Qur'an:

â&#x20AC;ŚBut they killed him not, nor crucified him, but it appeared so to them, and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely, they killed him not. But Allaah raised him up (with his body and soul) to Himself. And Allaah is Ever All-Powerful, All-Wise. | 4:157-8 | Among other prophets, Isma'il u was laid down to be sacrificed, Yusuf u was sold for a low price and remained in prison for several years, Zakariya u was cut in two with a saw, and Yahya u was slaughtered, and Ayyoob u suffered severe illness for an exceptionally prolonged period. Banu Israel persecuted and killed many prophets and fabricated many false stories about them. Rasulullah r was asked which people suffered the greatest affliction. He replied: The Prophets, then the next best and the next best. A man will be tested in accordance with his level of religious commitment. If his religious commitment is strong, he will be tested more severely, and if his religious commitment is weak, he will be tested in accordance with his religious commitment. Calamity will keep befalling a person until he walks on the earth with no sin on him [9]. Patience of Muhammad r

Khadija g took rasulullah r to Waraqah ibn Nawfal after his encounter with Jibrael u in the cave of Hira. Waraqah said: No one has ever come with the like of that which you came with except that he is harmed. .

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DA'WAH

That is the way of Allaah with those who call to the truth, and you will never find any changes in Allaah's way of dealing…The work of da'wah often accompanies moments of sadness and dejection f ⇀976 as well as moments of hope and delight. Allaah I consoles rasulullah r thus:

And let not their speech grieve you, for all power and honour belong to Allaah. He is the All-Hearer, the All-Knower. | 10:65 |

We know indeed the grief which their words cause you: it is not you that they deny, but it is the ayat of Allaah that the zaalims deny. | 6:33 | Tariq bin Abdullah al-Muharibi d describes his condition: I saw in the fare of Dhul-Majaz that rasulullah r was exhorting the people, saying: O people, say La ilaha illa-Allaah, you will attain success. and behind him there was a man who was casting stones at him, until his heels bled, and he was telling the people: 'Do not listen to him, he is a liar.' I asked the people who he was. They said he was his uncle, Abu Lahab [9]. Similarly, Rabiah d said: I saw that rasulullah r went to the halting place of each tribe and said: O children of so and so, I have been appointed Allaah's Messenger to you. I exhort you to worship only Allaah and to associate none with Him. So, affirm faith in me and join me so that I may fulfil the mission for which I have been sent. Following close behind him there was a man who was saying: 'O children of so and so, he is leading you astray from Lat and Uzza and inviting you to the religion of error and innovation which he has brought. Do not at all listen to what he says and do not follow him.' I asked my father: who is he? He replied: he is his uncle, Abu Lahab [12, 16]. Following the momentous event of meeraj the disbelievers begun to joke about it. Rasulullah r said: I found myself in the Hijr ∗ , and Quraysh were asking me about my Night Journey, questions about Bayt al-Maqdis that I was not sure of. I felt more distressed and anxious than I had ever felt, then Allaah raised it for me so that I could see what they were asking me about and answer all their questions [6, 8, 9]. ∗ An

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area in the Haram in Makkah, near the Ka'bah.

11.5

Towards a Framework

Towards a Framework The da'wah effort is no ordinary effort that one can simply choose how to do. Anyone threading on this path will find it froth with difficulties and pitfalls. This is the sunnah of Allaah with regard to da'wah, and there is no change in the sunnah of Allaah:

(This was Our) sunnah with the messengers We sent before you (O Muhammad r), and you will not find any alteration in Our sunnah. | 17:77 | So gather ample provision in courage, patience and forbearance. You will be tested on this path more than any other. Now that we are aware of the methodology of prophets, goals and purposes of da'wah, how do we move forward? This is the subject matter of this section. We cannot lead anybody to Allaah I unless we are unaware of the path ourselves? Da'wah is the effort that connects people to Allaah I, yet this effort is as old as history of humanity! The prophets used to make this effort under direct guidance of Allaah - their methodology was the best methodology. We looked at their methodology already in section 11.4. Besides, we have the da'wah effort of the khulafa raashideen, the sahaaba f and all those who followed this noble path - and again we recollected their effort in chapter 7. Given that so much is known about this effort, it is quite possible that someone can start da'wah simply by looking at these principles and anecdotes. However, we need the erudition and insight from the ulama to reconstruct this effort the best possible way suitable for a given time, place and condition ∗ . And since, this is a dynamic effort we need to frequently refer back to ulama. The human factor in understanding and subsequent approach to da'wah will inevitably lead to varied outcomes. Thus, we should approach this issue the same way we approach other fiqhi issues. The involvement of ulama should: • reduce wasted effort • steer us away from causing any fitna • render the framework resilient and beneficent. Existence of a framework makes it easy for ordinary Muslims to participate in da'wah without digesting all the principles of da'wah, its details and history. Despite all these support structure, we need to seek help from Allaah to do this work correctly. Moreover, we are dependent on Allaah for the success of this effort as well as its rewards. Now, when a person decides to be active in da'wah he/she should approach an alim in order to find out suitable steps to begin da'wah. Currently, there are numerous groups and organisation active in da'wah and they differ greatly in outlook and execution. This is discussed later on. Before that lets look at a possible framework and the qualities a da'ee should strive to inculcate regardless of how da'wah is conducted. ∗ That is the level of education, temperament, attention, understanding, culture, age, gender, environment, state of mind etc.

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DA'WAH

Integral Part Da'wah is an integral part in the life of a da'ee - he should allocate a certain amount of time, initially even half an hour daily, to meet people. Start with those that one knows and then those that one does not know. Choose a suitable time and approach the person in the best possible manner, with full respect and concern at heart. However, a true da'ee will look for any opportunity to call people to Allaah, whatever the circumstances. If possible make du'a for them before and after the meeting and remain in dhikr. It is said that rasulullah r used to make effort on the Creator at night and upon creation during the day. The da'wah conversations should revolve around such subjects as: • Greatness of Allaah • Reasons behind prophets vis-a-vis purpose of life • Temporary nature of everything of this world as opposed to aakhira • Strengthening eeman (for Muslims) • Leading a righteous life (for Muslims) • Purpose of this ummah (for Muslims) It is of paramount importance that in any time the da'ee should not glorify creation or means of this world - it would undo all the efforts. Learn to talk about these things without glorifying them and even better if this can be related back to Allaah. Alongside this, the da'ee should be busy with teaching and learning at home and in masjid. Involve others in this effort and help them develop as well. Work as a team with one ameer and conduct mashwara to take the work forward. Know for sure that it is impossible for anyone to prescribe da'wah in detail. It is a vast arena for Muslims to thrive in. This is why Allaah said so succinctly:

Invite to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. | 16:125 |

11.5.2

Developing Qualities in Daʼee The number one element to effect da'wah is the da'ee himself. Da'ee acts as a catalyst. Therefore the qualities he posses, and his relationship with Allaah will have a direct impact upon his/her da'wah. However, these qualities can be developed in most cases and so knowing them is important. Needless to say that the da'ee should suppress the bad qualities within him/her and seek help of Allaah to do that. The da'ee should derive inspiration from the efforts of the salaf g ⇀978 and how Allaah I helped them and raised them to such high ranks in this world, and in aakhira.

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Towards a Framework

Shaykh bin Baz ? tells about da'ees: So, such persons who invited people towards Allaah were the pioneers in guidance after rasulullah r . Thus they used to follow sahaaba f, and later on they were followed by the new generation (Tab'a Tabiâ&#x20AC;&#x2122;een), thus they also led the people, followed the footprints of sahaaba f , remained firm in calling people towards Allaah's deen, the message sent by Allaah spread and became dominant through the efforts of sahaaba f. This system of life was accepted throughout by those fortunate people who were blessed by Allaah in the south and north of Arabia and in the four corners of the world. They entered into the fold of Islaam, participated in inviting the people to this mission and took part in jihaad. Due to their firmness and sacrifices, they became imaams in Islaam. This could happen only on account of their firm belief, patience and constant striving in the way of Allaah, the Great, Who testifies their endeavours in the following ayat of the Qur'an:

And when they became steadfast and believed firmly in our ayat, We made from among them leaders guiding by Our command. | 32:24 | The above ayat of Holy Qur'an is equally applicable to those who followed sahaaba f; they became guide, imaam and the callers of Truth, and became examples to follow due to their faith and patience - thus they were the torch bearers of faith. Now it is clear that leadership in deen Islaam can be achieved only through faith and patience. Narrated by Mu'adh ibn Jabal d: The last advice rasulullah r, gave me when I put my foot in the stirrup was that he said, 'Make your character good for the people, Mu'adh ibn Jabal [17]!' Sincerity is Essential

The importance of sincerity has been discussed before. Our goal is only Allaah. Only that in this effort the da'ee is on the spotlight most of the time, interacting with people in one-toone or in a gathering. This is why the shaitaan can easily play with our ego. Any deviation (e.g. mixing with worldly objective or personal interest) small or big will nullify all work done in the name of da'wah.

And it was already revealed to you and to those before you that if you should associate [anything] with Allaah, your work would surely become worthless, and you would surely be among the losers. | 39:65 | Therefore, the da'ee needs to be in a state of continuous self-questioning, "â&#x20AC;Śhypocrisy, conceit, pride, self-glorification, love of leadership, and love of pomp - that breaks anybody's .

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back - aspiration for the perishable benefits of this world such as leadership, eminence, wealth, power and likewise of mean worldly interests, constitute some of the sources of diseases of the heart that causes a person to deviate from his ultimate goal â&#x20AC;ŚThe diseases of the heart spoil our intention and renders all our deed vain [380]." Anyone wavering in this will fail at the first trial. In fact trials and tribulation will distinguish the truthful from the imposters. Allaah said:

Allaah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. | 3:179 | Partial or side objectives or even objectives contradicting the original ones is among the most dangerous. One potent force that beguiles many is the desire for material gain. If rasulullah r wanted anything as such he could have had so. He could have had such wealth as mountains of gold which could walk with him! Prosperous life often leads people to laziness and cling heavily to earth. If a would-be da'ee makes such a choice after intending to it all for Allaah, what impact can his or her can have? Reflect on the Fir'awn's magicians who totally changed their life.

They said: "We prefer you not over the clear signs that have come to us, and to Him Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world. Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your [Fir'awn's] reward, and more lasting." | 20:72-3 | The sincerity of the da'ee will transpire through concerns, truthfulness, tenacity and seriousness with which the effort approached. It is this that will penetrate the heart, rather the words which can be sugar-coated. The life of da'ee should be in harmony with the da'wah being called. "It was said that if the word came out of the heart, it would touch the heart, but if it came out of the mouth it would not go past the ears." Muslims should never belittle themselves to the extent that it inhibits them from giving sincere advice. History is a witness, how Allaah I made the word or deed of a sinner bear fruit time and again. It is reported by Ibn al-Jawzi ? in his Manaqib al-Imam Ahmad that during the Mu'tazali fitna numerous ulama proclaimed heretic beliefs under duress. Imaam Ahmad ? was alone in resisting from uttering the heretical beliefs to appease the Mu'tazali rulers despite threats of violence. He was whipped no less than seven times in public. There were times during the course of his punishment, Imaam Ahmad ? felt his life was at stake, his resolve waned, and he begun to think about relenting as Islaam allows uttering . 956 .

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heretic words in such conditions. At that moment he heard a man from those witnessing flogging call out: "Imaam! I have taken eighteen thousand lashes of Mu'tasim over the years and it did not make me give up following shaitaan and abandon stealing. Let them not make you give up the Truth." The imaam said that when he heard that his resolve became strong and never waned until this ugly episode came to an end. Thus an orthodox belief of Islaam remained unaltered because of few words of a common thief uttered sincerely [413]! Upon Constancy & Sacrifice

Allaah I â&#x2039;&#x201E; loves even a small action done with constancy. Allaah chooses leaders from the patient ones - they are able to pursue goals despite the difficulties, they are able to take all sorts of abuse from people. The leaders need patience more than others, and that is the cause of leadership in eeman, as Allaah said about Children of Israel:

And We made from among them, leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our ayat. | 32:24 |

So be patient (O Muhammad r). Verily, the Promise of Allaah is true, and let not those who have no certainty of faith, discourage you from conveying Allaah's Message. | 30:60 | The da'ee needs to work single-mindedly to remain steadfast. He must not be dragged into side battles or change his course simply to appease people. This is why the life of prophets u and sahaaba f should be in front of us for inspiration. The enemy wants compromise, but we must always be concious of the demands of deen. Allaah reveal the real intent of those who wish to divert from this noble effort:

Verily, they were about to tempt you away from that which We have revealed to you (O Muhammad r), to fabricate something other than it against Us, and then they would certainly have taken you an intimate friend! | 17:73 |

They wish that you should compromise (in deen out of courtesy) with them, so they (too) would compromise with you. | 68:9 | â&#x2039;&#x201E; This

was discussed in detail in section 10.4.

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If the da'ee carries out da'wah correctly, the problems and difficulties will come inevitably. This must be endured patiently as the prophets and all those who followed their way. Trials and difficulties purify believers, their intentions and refines their character. But it also establishes the truthful from those who are not. In a greater scale it leaves the rank of jama'ah purified of hypocrites, liars and "chameleons" so that their Islaam establishes on firm foundation! Caring for Own Eeman & AĘźmaal

The prophets u would experience heightened eeman during the course of their prophethood. Rasulullah r said: The first thing which effects the well-being of this people is firm belief and asceticism, and the first thing which affects its corruption is niggardliness and (useless) hope [18]. Allaah cautioned against slacking when Musa u went on to give da'wah with his brother:

Go, you and your brother, with My signs and do not slacken in My remembrance. | 20:42 | Concern for the Humanity

This is a noble quality and which is increasingly rare. Around the world the drive is to look after number one. However, Allaah loves the one who has concern for others. One such example is given below:

And there came a man running from the farthest part of the town. He said: "O my people! Obey the Messengers. Obey those who ask no wages of you (for themselves), and who are rightly guided. And why should I not worship Him Who has created me and to Whom you shall be returned. Shall I take besides Him gods? If ar-Rahman intends me any harm, their intercession will be of no use for me whatsoever, nor can they save me. Then verily, I should be in plain error. Verily, I have believed in your Lord, so listen to me!" It was said â&#x2039;? : "Enter jannah." He said: "Would that my people knew that my Lord has forgiven me, and made me of the honoured ones!" | 36:20-7 | â&#x2039;? When

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the disbelievers killed him.

11.5

Towards a Framework

Concern for the welfare of others is praiseworthy even on its own right. Allaah informs us of even ants and birds, who are not created for jannah or jahannam, with this concern.

Till, when they came to the valley of the ants, one of the ants said: "O ants! Enter your dwellings, lest Sulaiman and his hosts should crush you, while they perceive not." | 27:18 |

I found her and her people worshipping the sun instead of Allaah, and shaitaan has made their deeds fair-seeming to them, and has barred them from (Allaah's) way, so they have no guidance. So they do not worship Allaah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. | 27:24-5 | These are stories in the Qur'an for all to reflect till the Day of Judgement. Now, ponder what should we be concerned about when we all are facing an eternal life after death. Every Muslim should feel that he is responsible towards every other Muslim wherever they are. Going beyond that a da'ee should have a burning desire to work towards uplifting the humanity from the slavery to carnal desires and from temporal comforts to eternal success. Moreover, there are millions of people who has seen the dark side of this world and want a way out of the wretched life - but don't know how. Only Muslims know the full truth and they were given the duty to take this to the rest of the humanity. Allaah is not going to send any more prophets. The work of da'wah is firmly on the shoulder of Muslims. What will happen to the world if they forget or neglect this noble effort? A da'ee needs to develop the craving to rectify the belief of the people and create an environment which sustains it. Sahaaba f were ever ready to let the world know about Allaah and his deen. Abu Bakr, Abu Dhar al-Ghifari, Musab bin Umayr f and many others always a had a burning desire to rectify peoples belief and worked to see this deen prevail. When one does this much then any decrease in deen will bring that much sorrow in their heart. As one preacher said: It is not the same a woman crying for losing her son and another who was hired to cry. One of the ways to raise concern for humanity is to travel around the world, talk to them and understand their condition. It will be apparent what people really worship in their lives - be they are nominal Muslim or non-Muslim. Upon seeing this state of affairs the da'ee would feel grateful to Allaah, show empathy and gather resolve to persevere in da'wah. Its not the contempt of people that will win their heart. Rasulullah r said: Verily, Allaah is Graceful and He loves Grace. Pride is disdaining the truth (out of selfconceit) and contempt for the people [8]. .

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Willingness to Learn

Being an 'alim is not a prerequisite. However, anyone embarking on this effort should be open to learning knowledge of deen, principles, language, culture and customs of people. Faced with difficult questions, it is incumbent upon the da'ee to restrain and research or ask a trustworthy 'alim. Pride and arrogance should not hold him/her "…back from saying to that which he has no knowledge: 'Allaah knows better', or 'I do not know.'" Nothing stopped sahaaba f from learning. Abu Bakr d became haafiz in old age. One sahaaba learnt Hebrew in two weeks. Abu Hurayra d devoted completely to learning the deen during the time he was with rasulullah r. Men & Women, Young & Old

Women's role in da'wah is more urgent because: • Women look after the children. They need to develop their eeman and da'wah skills to effectively counter the education systems entrenched in almost all societies in the world, which are hostile to religions or at best indifferent to it. • Women can have tremendous effect on men - husbands, father and brothers. • The proportion of women embracing Islaam is higher amongst women than men. Allaah I addressed the mother of the believers, who are the role model for Muslim women, highlighting manners in their da'wah:

But speak in an honourable manner.

| 33:32 |

The believers, men and women, are allies of one another; they enjoin the ma'ruf, and forbid the munkar; they establish salaat, and give zakaat, and obey Allaah and His Messenger r. Allaah will have His mercy on them. Surely, Allaah is All-Mighty, All-Wise. | 9:71 | In general only women ▷ should give da'wah to women. Shaykh Albani ? said: As for the woman excessively involved in da'wah, let her stay in her home and read from the books provided for her by her husband, or her brother, or her mahrams. Then, there is nothing to prevent her from taking a day where she call some of the women to come to her house, or that she goes out herself to attend in them home of a woman to share religious knowledge. So that is better than a group of women going to her ⋆ . ▷ Father, ⋆ Source:

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brother, husband and sons are exceptions. They can play a central role in the life/tarbiya of women. troid.org

11.5

Towards a Framework

In another place he ? said: As for what has become widespread here in Damascus in recent times from the women going to and from the masjids at particular times to have lessons from one of them who call themselves women callers (daa'iyaat) as they claim, then that is from the newly invented matters which were not present during the time of rasulullah r or the time of the salaf-us-saalih. Rather, that which was known is that they must be taught by the righteous ulama in a particular place just as it comes in this hadeeth, or they were taught in the lessons of the men, but separate from them in the masjid if possible [74]. Shaykh Saleem al-Hilaalee said about the da'wah of women: Her da'wah should begin in her home - teaching her children how to love Allaah and His Messenger r, how to hold on to their Islamic identity and maintain a healthy sense of honour in al-Islaam, etc. Also, along with this, is the woman's helping her husband to accomplish his task of da'wah, and we see that this help is of two types in the sunnah of rasulullah r: 1. The first can be found in the example of Khadija g, who helped her husband in his da'wah by way of encouraging words, and because of the position that she took in this, his da'wah became firmly established and consistent. 2. The second way in which the woman gives da'wah by helping her husband is in the instance where he, as a seeker of knowledge and one whose help is sought after by the people, is confronted by a question which he feels embarrassed to answer in detail (e.g. in those issues concerning women) and so she steps in, taking upon herself the task of informing the women concerning those issues which are reasons of shyness.

So the woman cannot use her giving da'wah as an excuse to mix with the people. Islaam does not support the theory of "the ends justify the means," instead the means must be honourable and the ends must also be honourable [415]. Participation in da'wah should be part of our children's upbringing. They should know how to talk about the greatness of Allaah, about the morals of stories in Qur'an and hadeeth. They are just as capable of challenging stereotypes and propagate the deen of Allaah. Understanding of People & Forbearance

The da'ee must not be hasty, he/she should have plenty of forbearance. People's evil conducts should not turn da'ee away from seeking their rectification. Change takes time and it's not always easy to notice. Shaykh Uthaymeen ? said [107]: The Caller must destroy the obstacles that stand between him and the people â&#x20AC;ŚDo not say that these people are sinners and that I cannot walk amongst them. O Muslim Caller, if you can't walk amongst these people and go to them to call them to Allaah, then who will take charge of them? Won't one of those individuals take charge of them? Won't people who have no knowledge take .

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charge of them? This should never be â&#x20AC;ŚAs is well known, the Prophet would go to the polytheists in their gathering places and call them to Allaah. And it has been reported on rasulullah r that he said: Will not someone take me so that I may convey the words of my Lord, for indeed Quraysh has prevented me from conveying the Words of my Lord. Further, the heart of the da'ee should be open to those who oppose him. Especially, in the case for Muslims, then perhaps they need clarification on evidence and establishing truth for them. It requires flexibility and time for reflection. In resolving differences with Muslims we should refer matters back to Allaah and His Messenger.

And in whatsoever you differ, the decision thereof is with Allaah. Such is Allaah, my Lord in Whom I put my trust, and to Him I turn (in all of my affairs and) in repentance. | 42:10 |

O you who believe! Obey Allaah and obey the Messenger r, and those of you who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger r, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination. | 4:59 | Anybody else's opinion may be accepted or rejected. We further refer to the statements of sahaaba f and the fours imaams and possibly other great ulama who command mutual respect and confidence [215]. The da'ee should have the knowledge of the condition (belief, problems, trends, and attitudes etc.) of the people he is giving da'wah to. This will allow him/her to highlight relevant issues that directly touch the specific needs and experiences of the audience. This is why when rasulullah r sent Mu'adh to Yemen, he informed him: "Verily you are going to a nation from the People of the Scriptureâ&#x20AC;Ś", so that he could prepare accordingly for them. Also a da'ee needs be aware of the fact that sometimes the opponent, even if he/she is wrong, may be more eloquent in argumentation. Rasulullah r said: You complain before me and it could be that some of you are more eloquent and persuasive in argumentation than the other so I would judge based on what I hear [6]. Act Upon What You Preach

We need da'ees who would implement Islaam both in their sayings and actions, whether it relates to their private lives or their social lives; so that they can be role models for the . 962 .

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society in which they live. A da'ee who does not do so is probably transgressing his own teachings and giving himself a difficult job! "â&#x20AC;ŚThe successful caller is the one who disciplines the people with his actions before disciplining them with his tongue, and calls them to Allaah with his good manners and behaviours before uttering a word with his tongue [379]." Allaah censure such actions of the People of the Book and the hypocrites thus [3]:

Do you order righteousness of the people and forget yourselves? And you are readers of the scripture! Have you then no sense? | 2:44 | However, if someone is failing to be upon that which they are calling to then it should not stop them from calling to truth. Rather they should continue to exert themselves as well as on others. In fact, the devil would wish people stop enjoining good and forbidding evil by any means. It is enough to remember that all children of Adam are sinners. Besides, the truth is much too precious - perhaps the one who hears it will understand it more and thus benefit more thereby. At no point in time should one consider oneself to be perfect / . Sahaaba f once asked rasulullah r: O Rasulullah, shouldn't we refrain from calling others to goodness if we don't practice all good things ourselves, and shouldn't we refrain from forbidding wrong things until we ourselves have abstained from all the bad. He r replied, No. You should call others to goodness even if you don't do all good, and you should forbid bad things even if you don't abstain from all of them yourselves [16]. Rasulullah r said: On the Day of Judgement a person will be brought forth and put into the fire of jahannam. His intestines will come out, and he will start moving in a circle like a donkey moving round a stone mill, Then other inmates of the jahannam will gather round him, and will say: Oh such and such person ! How is it that you are in such a condition? Did you not enjoin righteous actions and prevent people from doing the forbidden things? He will say; Yes, I used to enjoin good actions but did not act upto them myself, and forbade people from the forbidden acts but myself used to do [8]. /

Some use the following ayat to censures such preachers:

O you who believe! Why say you that which you do not? Grievously hateful is it in the sight of Allaah that you say that which you do not. | 61:2-3 | In fact this ayat refutes those who neglect to fulfil their promises. Before the battle of Uhud, some people used to claim they would do what Allaah loves but they turned back from the battle. Consequently Allaah revealed this ayat [3].

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Instead, the da'ee should adorn themselves with noble characters. Shuaib u thus said to his people:

I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allaah, in Him I trust and to Him I repent. | 11:88 | When a da'ee has the noble qualities described above, the people will realise that it's not a liar who is speaking, it's not someone who wants any harm for people or any personal gains. The truthfulness, calmness, and concern would transpire. Narrated by Abdallah ibn Salam d: When rasulullah r arrived at Madeenah, people rushed to receive him, and it was said: Rasulullah r had arrived, Rasulullah r had arrived, Rasulullah r had arrived. So I went along with the people to see him and when I fixed my eyes on his face I knew that it wasn't a face of a liar… [12, 9, 11].

11.5.3

Passive/Substitute Daʼwah The da'wah of the prophets is the best form of da'wah - if any da'wah program is deficient as a result of lacking one or more of the attributes of prophetic da'wah it might be called a substitute or passive da'wah. For example: • da'wah is not face to face and instead over a phone, text message or email, or • madu' has to pay in some way to receive the da'wah, or • madu' is seeking out rather than da'ee, or • da'ee gains something in return, or • da'ee is passive, passing books or leaflets rather talking earnestly. What follows then is a list of some well-known methods in use in this day and age. They have different merits and drawbacks. Preference should be given to the method that is closest to sunnah of the prophets and perhaps complement with the passive or substitute da'wah outlined now. Circles, Lectures & Seminars

Learning in Circles should be common phenomenon in Muslim community, whether at home, masjid or in other places of gathering. The sahaaba f used to discuss, learn various aspects of the deen and at other times simply recounted the blessings Allaah has given them though Islaam. When rasulullah r would finish his discourse, many of them would get together to realise how any new teachings affect them. Then they would pass it on to their family and those who were absent. . 964 .

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Lectures are suited for ulama, especially when they are in short supply. Through lectures and seminars Muslims can develop effective dialogue with non-Muslims. Print Media

This is a weak form of da'wah. When one does not have time or thinks he/she knows very little or fears they might make serious mistakes in speech then print media can be useful. It would be better to get a da'ee who can overcome such hurdles to actually speak to the people. On the positive side, books and articles in magazines and newspapers gives the invitee greater time to reflect and evaluate the message without any kind of pressure. People can read them in their own time and pace. New Media

Internet, TV, radio, CD, DVD, social media etc are being used to disseminate information and remove misconceptions through Q&A sessions. Like face to face da'wah in Q&A sessions the da'ee can tailor his messages for the recipient and follow their thought process. No doubt, it enables the da'ee to reach out to a wider audience without much delay or expense. Of course proper Islamic adab must be followed. However, there exists risks of fitna associated with these new media and the da'ee must be alert to these and ensure that his/her time is not wasted for the wrong purpose. Texting and emails are akin to rasulullah r sending messages to distant people but of course lacking an eloquent ambassador who embodies the very message. Outreach Program

Just as we should discuss and share our deen with non-Muslims in our personal life, we should develop out-reach programmes on a community level to reach out to them. This could involve dialogues, seminars, teaching and other community philanthropic work. Rasulullah r invited his near ones for food and called them to Islaam. If people come and eat they will get to know about various aspects of deen through normal interaction - rather than from preaching. After the conquest of Makkah a large number of people accepted Islaam through outreach activities such as this. However, in such interaction it's the etiquettes of Islaam which should be in display. Outreach programmes can also be a great way to reach out to Muslims who haven't had the best chance to get exposed to Islaam. It's a great way because it require limited to no preaching. We can also make full use of institution of i'tikaf during Ramadan. Often brothers go out camping where they can focus their deen in a secure and relaxing environment. For these Muslims such environment can be a life-changing experience. .

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Daʼwah Organisation Work of deen is a decisive issue in the life a da'ee and not of secondary importance [380]. It must dictate the rhythm of our life. We must change our lifestyles, prepare our families, job etc so that we can rise to any demand made upon us by deen for its propagation and manifestation. As well as making effort individually we should participate in working as a jama'ah, which requires some sort of organisation. The rationales for da'wah in jama'ah are many and some of these are mentioned below. Rationales for Daʼwah in Jamaʼah

Allaah I exhorts us to work for deen collectively as he exhorted muhajirs and ansaar to act collectively to avert fitna and oppression:

And those who disbelieve are allies of one another, (and) if you do not do so ϶ , there will be fitna and oppression on the earth, and great mischief and corruption. | 8:73 |

Let there arise out of you a group inviting to all that is good, enjoining ma'ruf and forbidding munkar. And it is they who are the successful. | 3:104 | In order to achieve maximum benefit, da'wah should be organised collectively such that da'ees learn from one another's experiences. They should lend moral and material support to each other. Besides, there are tasks which simply cannot be done on an individual basis. Allaah I mentions for example:

And how many a prophet fought (in Allaah's cause) and along with him (fought) large bands of religious learned men… | 3:146 |

Verily, Allaah loves those who fight in His Cause in rows (ranks) as if they were a solid structure. | 61:4 | A jama'ah is needed to organise individual efforts, establish necessary plans, and provide the required means and facilities [380]. The Qur'anic instructions to have leadership, obedience, shurah etc cannot be properly carried out without jama'ah. There are serious consequences of not having jama'ah - this has already been discussed in section 4.3.1 and need not be repeated here. ϶ i.e.

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Become allies, as one united block under one khalifa to make victorious Allaah's deen.

11.5

Towards a Framework

Criteria for Da始wah Organisation

Now that the benefit of collective effort is clear, one could be tempted to set his or her organisation to further the cause of Islaam. However, there are numerous organisations in existence already. It is not an ideal situation as Muslims should belong to only one jama'ah. Therefore, ulama suggest that these organisations work on the basis of

Help you one another in birr and taqwa; but do not help one another in sin and transgression. | 5:2 | so that these organisations converge on one goal and one manhaj as the sahaaba f . Yet, for one to commit fully it is more effective to primarily concentrate their effort with one organisation. This organisation should be the best organisation suitable for the time and condition. It is hoped that one evaluates all existing organisations in light of the following list of qualities before one joins one or set-up a new one: One Goal: To raise the Word of Allaah. Only evaluate the characteristics which define the group and its methodology. It is not fair to criticise a group by looking at the shortcoming of an individual belonging to it. Sincerely for Allaah: Not seeking power, wealth, praise, show off etc though such accolades might be bestowed in the process of the struggle. The strength or success of the da'wah is not measured by the number of institutions, size of buildings or crowds, conferences and cheers - rather it is measured by the number of sincere hearts devoted to raise the true eeman and a'maal. Means Must be Sanctioned by the Shari'ah: This stems from the fact that "Ends does not justify means." How can corruption lead to justice? How can one practice authentic Islaam by perverting it through following one's desires or intellect? The true manhaj is borne out of the understanding of the Qur'an and Sunnah as understood by the salaf as-saliheen. What was sufficient for them is sufficient for us. Designated Leadership: We need leaders before khilaafa. Leaders should neither be untouchables nor secretive nor open to wilful criticism. In fact, people should take inspiration from their leaders and learn from them and follow them. Rasulullah r said: I enjoin upon you five things: a collective life (jama'ah), listening (sam'a), obeying (ita'a), migrating (hijrah), and striving hard in Allaah's way (jihaad). He who goes away from the jama'ah as much as a hand span has removed the tie of Islaam from his neck, unless he returns to it's fold. And he who calls people to rally round jahiliyya, belongs to the people of hell, even if he prays and fasts and claims he is a Muslim [12, 9]. Listen and obey even though your leader is a slave from Ethiopia [6]. To listen and obey is a must for every Muslim in every matter whether he likes it or not. But if he is asked to commit sin, then he is not under obligation to listen and obey [6]. .

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Pursue Complete Deen: The outlook of the jama'ah should be a complete revival of deen in the lives of the people. It should not be confined to only one aspect of Islaam. Allaah says in the Qur'an:

O you who believe! Enter perfectly into Islaam and follow not the footsteps of shaitaan. Verily, he is to you an open enemy. | 2:208 | Tarbiyah at All Levels: The organisation must not neglect its own workers. Everyone should be able to develop through appropriate tarbiyah suitable to their level - else they will form the weakest link. The provision must not be guided by quantity over quality - the aim should always be to prepare those who give their lives and properties in the cause of Allaah rather than gaining maximum votes in election/demonstration etc. The da'ees should start by developing themselves. Otherwise, calling even to near relatives will be doomed to fail. Before starting his da'wah, rasulullah r was already on an exalted character. Even his arch enemies would trust him with their wealth. Strong eeman is at the heart of the foundation, in building the character of an individual. Poor tarbiyah will result in low quality in foundation - it will crack soon or later; instead of helping leaders by sharing responsibility, they will create problems. Universal Reach: The effort of the jama'ah should not be limited in any way by geography, race, colour, social strata etc. The concern of the jama'ah should be universal - far from the notion of 'asabiyya. Use of Shura: The institution of shura should be used in all levels of the organisation. This will unite and draw help from Allaah I , avoid disunity, multiplicity and negligence of effort. 'Umar ibn 'Abdul 'Azeez ? said: If you see people holding secret counsels in their religion -while excluding the general people – then know that they are on a misguided foundationφ . Compromise & Disunity: During the course of da'wah, many trials and tribulations come inevitably. Given the reality on the ground ∗ of multiplicity of parties and associations, φ Imaam

Ahmad reports in az-Zuhd, and ad-Daarimee in his Sunan. is no escape from the fact that there are organisations which use Islaam with aims other than to raise the word of Allaah. Many of these so called groups even peddle myths about other groups, use lies, deception and other political stratagems to further their worldly goals. Their analyses and solutions for the ummah would be different from those understood by the salaf as a result of above characteristics on top of their weak eeman and connection with Allaah I. An alliance with them is tantamount to self-harm in the long run. The spectacular futility of "apparent unity" can be seen in establishing masjids in various cosmopolitan cities in the West. Usually Muslims from diverse background get together for this urgent need. However, once its established - politics enter to control activities, administration and finance and so unity disappears with it. Some even end in fights and court battles. The fable of poor birds caught in the net of hunter comes to mind [447]! On a different scale - one can see the Muslims from various groups participate in jihaad against the former Soviet Union in the 1980s, only to be at each other's throat after the defeat of the enemy! How many other similar tragedies do you know? ∗ There

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the da'wah organisation must take proper course of action as followed by the salaf in forging alliances and at other times rejecting alliances. Unity arising from alliance does not necessary create a jama'ah. The reason is simple enough - a jama'ah has one leader, one aim and one manhaj whereas unity can be a temporary alliance of convenience between groups with divergent ideologies. There are occasions when da'wah organisation should seek unity to further common goals. However, no one should be under any illusion that a permanent way forward has been found. The links are just too weak. Therefore, the jama'ah should start with common 'aqeedah, aims, objectives, manhaj and singular leadership even if the followers are few in number. What benefit is there if the organisation loses its values and direction because of an alliance? This is when compromise â&#x2039;&#x201E; is not welcome. Finally, just a reminder that, the responsibility upon an individual or organisations is just to make effort. Allaah I is the One Who makes decision of guidance, rectification and honour according to His Will. But those who make the effort correctly, insha-Allaah, they will be rewarded according to their best deeds. At no point one should look at results or be impatient. History bears witness that whenever a jama'ah consisting of individuals with correct 'aqeedah, manhaj persevere patiently, they prevail by the help of Allaah even if they are small in number. May Allaah make us amongst them. Ameen.

Chapter Notes Sahaaba's Fear of Nifaaq

Sahaaba f were very concerned about the state of their heart, despite the fact that they were at the vanguard of Islaam. Narrated by Hanzala Usayyidi d , who was amongst the scribes of rasulullah r reported: I met Abu Bakr. He said: Who are you? He (Hanzala) said: Hanzala has turned to be a munaafiq. He (Abu Bakr) said: Subhan-Allaah, what are you saying? Thereupon I said: I say that when we are in the company of rasulullah r we ponder over jahannam and jannah as if we are seeing them with our very eyes and when we are away from rasulullah r we attend to our wives, our children, our business; most of these things slip out of our minds. Abu Bakr said: By Allaah, I also experience the same. â&#x2039;&#x201E; See

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So I and Abu Bakr went to rasulullah r and said to him: Rasulullah, Hanzala has turned to be a munaafiq. Thereupon rasulullah r said: What has happened to you? I said: Rasulullah, when we are in your company, we are reminded of jahannam and jannah as if we are seeing them with our own eyes, but whenever we go away from you and attend to our wives, children and business, much of these things go out of our minds. Thereupon rasulullah r said: By Him in Whose Hand is my life, if your state of mind remains the same as it is in my presence and you are always busy in dhikr, the angels will shake hands with you in your beds and in your paths but, Hanzala, time should be devoted (to the worldly affairs) and time (should be devoted to prayer and meditation). He r said this thrice [8]. 924â&#x2020;ź

Conversion of 'Adi ibn Haatim

After the conquest of Makkah, a platoon of a hundred and fifty was sent headed by Ali bin Abi Talib d to demolish al-Qullus, an idol worshipped by Tribe of Tai'. They destroyed the idol and returned with few swords and armour along with other spoils and captives. 'Adi bin Hatim fled to ash-Sham [167]. Among the captives was his sister (and in another narration aunt). In Madeenah she requested rasulullah r to release her, citing her old age. On her third request rasulullah r released her, and she was even given an animal to ride on. When she met Hatim in ashSham she impressed upon him the kindness that rasulullah r has shown to her and recounted many others. She encouraged him to meet him r even if he does not like it [44]. Narrated 'Adi bin Hatim d : When I heard about the coming of rasulullah r , I disliked this very greatly. So I left and found myself close to Rome (according to another narration he said, "So I left and went to the Caesar"). However, I disliked this place more than I disliked the coming of rasulullah r . I then said to myself, 'By Allaah! Why do I not rather meet this person. If he is a liar, it will not harm me in the least. On the other hand, if he is speaking the truth, I would know it [12, 44]. 'Adi came alone to Madeenah without any protector or letter of guarantee. He narrated the following conversation: Rasulullah r said: 'Adi, embrace Islaam and you shall be secure. 'Adi said: But I am a man of religion. Rasulullah r said: I know your religion better than you. 'Adi asked: Do you know my religion better than me? Rasulullah r replied: Yes. He said: Are you not cast in disbelief because you appropriate to yourself the fourth of your people's gains? 'Adi said: Yes. Rasulullah r said: It is unlawful in your religion to do such a thing. and he did not need to say it again for I immediately acquiesced it [12]. Rasulullah r took 'Adi to his house. 'Adi continued: When I came to rasulullah r, I saw a woman and one or two children sitting with him. I gathered from this that he was neither like the king Kisra nor like the Caesar. He said to me: 0 Adi bin Haatim! What made you run away? Did the thought of saying that there is none worthy of worship but Allaah make you run away?

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Is anyone worthy of worship but Allaah? What made you run away? Did the thought of saying Allaah is the Greatest make you run away? Is there anything greater than Allaah the Most High the Most Exalted? I then accepted Islaam and I saw the face of rasulullah r light up with happiness and he said, 'Indeed those with whom Allaah is angry are the Jews and those who are astray are the Christians.' In another account 'Adi bin Hatim d said [6]: While I was in the city of the prophet, a man came and complained to him r of destitution and poverty. Then another man came and complained of robbery (by highwaymen). Rasulullah r said: Adi! Have you been to al-Hira? I said: I haven't been to it, but I was informed about it. He said: If you should live for a long time, you will certainly see that a lady in a Howdah travelling from al-Hira will perform the tawaaf of the Ka'bah, fearing none but Allaah. I said to myself: What will happen to the robbers of the tribe of Tai who have spread evil through out the country? Rasulullah r further said: If you should live long, the treasures of Khosrau will be opened. I asked: You mean Khosrau, son of Hurmuz? He said: Khosrau, son of Hurmuz; and if you should live long, you will see that one will carry a handful of gold or silver and go out looking for a person to accept it from him, but will find none to accept it from him. And any of you, when meeting Allaah, will meet Him without needing an interpreter between him and Allaah to interpret for him, and Allaah will say to him: 'Didn't I send a messenger to teach you?' He will say: Yes. Allaah will say: Didn't I give you wealth and do you favours? He will say: Yes. Then he will look to his right and see nothing but Hell, and look to his left and see nothing but Hell. 'Adi d found some people asking rasulullah He d continued:

for things but he

did not have anything with him.

…Rasulullah r then praised Allaah and said to the people, '0 people! Spend from that wealth which is extra even though it may be one sa' or even less than that; whether it may be a handful or even less than that and Allaah shall ask him exactly as I am telling you now. Allaah shall say, 'Did I not bless you with the faculties of hearing and seeing? Did I not give you wealth and children? What have you sent ahead from this? A person will then look in front of him and look behind him. He will look to his right and look to his left but he will find nothing there. He shall have nothing to save him from the fire of jahannam besides the countenance of Allaah. Therefore, save yourselves from the fire of jahannam even though it be with a piece of the date. If you do not even have this much, then do so by speaking a kind word (to a beggar). Verily I do not fear poverty overcoming you for Allaah shall certainly assist you and shall certainly bestow his bounties upon you until the time comes when a veiled woman shall travel between Hira and Madeenah or even a greater distance without the fear of being robbed while sitting in her carriage [12, 9]. 'Adi further related rasulullah r saying: Save yourself from the Fire even with half a date and if you do not find a half date, then with a good pleasant word. 'Adi added: (later on) I saw a lady in a Howdah travelling from al-Hira till she performed the tawaaf of the Ka'bah, fearing none but Allaah. And I was one of those who opened the treasures of Khosrau, son of Hurmuz. If you should live long, you will see what the prophet Abu-l-Qasim had said: 'A person will come out with a handful of gold…etc [6]. 931↼

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Tolerance Can Conquer Foolishness

Zaid bin Su'na d narrates: Rasulullah r had just emerged from his rooms one day with Ali bin Abi Taalib d when a rider who appeared to be a Bedouin came to him. He said, "O Rasulullah! A few people from a certain tribe have accepted Islaam because I told them that they will receive an abundance in sustenance if they accepted Islaam. However, no rain has fallen and they are afflicted by a drought. 0 Rasulullah! I fear that they may leave the fold of Islaam out of greed just as they had entered out of greed. If you agree, we could perhaps sent them something to assist them." Rasulullah r looked at the person beside him whom I assume was Ali d. He said, '0 Rasulullah! I do not think that anything is left of that wealth.' I approached rasulullah r and said, 'O Muhammad! Do you wish to sell to me a fixed amount of dates from the orchard of a specific tribe (to be paid) before a specified term?' Rasulullah r replied, 'Al-right, but do not specify whose orchard it shall be.' Zaid bin Su'na d agreed and the deal was done. He opened his purse and paid eighty mithqaal of gold for the specified amount of dates on a specified date. Rasulullah r handed over the money to the person and said to him, "Take this to assist them." Zaid bin Su'na d narrates further: There were only two or three days left for the expiry of the term, when rasulullah r left his home to perform a funeral prayer. With him were Abu Bakr d, 'Umar d, Uthman d and several other sahaaba f. When they approached a wall to sit by it, I went to rasulullah r and grabbed hold of rasulullah r 's collar, staring angrily into the face of rasulullah r, I said. "0 Muhammad! When are you going to pay my dues? By Allaah! All that the children of Abdul Muttalib have learnt is how to procrastinate! By mixing with you people, I now have first hand knowledge of this!" Zaid bin Su'na d says that as he was doing this, his gaze fell on 'Umar d. He noticed that 'Umar d's eyes were starting to roll with anger and he stared with fury. He said, "0 enemy of Allaah! Do you speak to rasulullah r like that and treat him in this manner! Had it not been for respect of being in the company of rasulullah r , I would have cut off your neck!" Zaid bin Su'na d says that all the while, rasulullah r looked at him in a most calm and unruffled manner. Rasulullah r then said to 'Umar d, "0 'Umar! All that the two of us need is for you to tell me to pay him quickly and to tell him to place his demands in a better manner. 0 Umar! Go with him and give him his dues. Also give him twenty sa' of dates extra in lieu of the threat you gave him." Zaid bin Su'na d says that 'Umar d took him along, paid him what was due and added another twenty sa' to it. When Zaid bin Su'na d asked what the twenty sa' extra were for, 'Umar d said that it was the command of rasulullah r because of the threat he had made. Zaid bin Su'na d then asked, "0 Umar! Do you recognise me?" "No,"replied 'Umar d . Zaid bin Su'na d said, "I am Zaid bin Su'na." "The Rabbi?" asked 'Umar d . "Yes, the Rabbi," was the reply. 'Umar d asked, "Why did you behave as you did? Why did you speak as you did?" Zaid bin Su'na d replied, 0 'Umar! When I looked at Muhammad r, I recognised all the signs of nabuwaat except for two signs that 'I had not tested; that his self-control should outstrip his anger and that his tolerance should conquer a display of extreme foolishness. I have now tested both these attributes. 0 Umar! I make you witness to the fact that I am content with Allaah as Rabb, with Islaam as the true religion and with Muhammad r as the Nabi. I also make you witness to the fact that I give half of my wealth - and I am one of the wealthiest people - as charity to the entire ummah of rasulullah r.

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'Umar d said, "Say that it is for a part of the ummah because you will be unable to give all of them." "Alright," said Zaid bin Su'na d , "Then for a part of the ummah." 'Umar d and Zaid bin Su'na d then returned to rasulullah r and Zaid bin Su'na d exclaimed, "I testify that there is none worthy of worship but Allaah and that Muhammad r is Allaah's servant and messenger." He therefore accepted eeman and pledged his allegiance to rasulullah r. He participated in many expeditions with rasulullah r and was eventually martyred during the expedition to Tabuk as he was advancing and not retreating. May Allaah shower His mercy on Zaid bin Su'na d ⋏ . 932↼

Da'wah in Mina

Narrated by Ali bin Abi Taalib

who said,

'When Allaah commanded His Nabi r to present himself to the Arab tribes, rasulullah r left for Mina with me and Abu Bakr d. When we reached a gathering of Arabs, Abu Bakr d would approach them first and greet them. Abu Bakr d was always one to take the initiative and was extremely proficient in his knowledge of each Arab tribe's lineage. He asked the people, Where are you people from?' They replied, 'From the Rabee'ah tribe.' He then asked, 'From which family of the Rabee'ah tribe?"' …We then 'reached a gathering filled with an air of respect where there sat several elders of high status and eminence. Abu Bakr d was always one to take the initiative so he approached them and greeted them. When he asked them where they came from, they replied that they were from the Banu Shaybaan bin Tha'laba tribe. Abu Bakr d then turned to rasulullah r and said, 'May my parents be sacrificed for you! There are none more respectable in their tribe than these men.' Among them were Mafrooq bin Amr, Haani bin Qabeesah, Muthanna bin Haaritha and Nu'maan bin Shareek. The closest to Abu Bakr from them was Mafrooq bin Amr who was also the most eloquent speaker from among the tribe. He wore two locks of hair that fell on his chest and he sat closest to Abu Bakr d. Abu Bakr d asked Mafrooq, "How large are your numbers?" Mafrooq replied, "We are certainly more than a thousand and a thousand cannot be defeated for want of numbers." Abu Bakr d further asked, "What authority do you wield?" "We have to work very hard, but such is the lot of every nation," he responded. Abu Bakr d posed a further question saying, "What are the battles like between yourselves and your enemies?" Mafrooq said, "We are most angered when we fight and we fight fiercest when we are angered. We prefer pedigreed horses to children and weapons to milk-yielding camels. All help is from Allaah Who sometimes grants victory to us and sometimes allows others to be victorious over us. Are you not from the Quraysh?" Abu Bakr d said, "What if you were told that the Quraysh have the Messenger of Allaah and that this is him?" Mafrooq said, "The news has already reached us that he claims to be Allaah's Messenger." Mafrooq then turned to rasulullah r and said, "To what are you calling, 0 brother of the Quraysh?" Rasulullah r then stepped forward and sat down. Abu Bakr - stood up and shaded rasulullah r with his clothing. Rasulullah r said, "I call you to testify that there is none worthy of worship but the One Allaah and to testify that I am the Messenger of Allaah. I am also asking you to grant me asylum, to protect me and to assist me so that I may convey that message which Allaah has commanded me to pass on ⋏ Tabraani. Haythami has commented on the chain of narrators. Ibn Hibbaan, Haakim, Abu Shaykh and others have also reported this. This is mentioned in lsaaba [44].

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because the Quraysh have joined forces against the deen of Allaah, they have rejected his messenger, have satisfied themselves with falsehood instead of the truth. But Allaah is Independent, Worthy of all praise." To this, Mafrooq asked further, "What else are you calling us towards, 0 brother of the Quraysh?" To this, Rasulullah r recited the following ayat of the Qur'an:

Say (O Muhammad r): "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty" – We provide sustenance for you and for them – "Come not near to immoral sins whether committed openly or secretly; and kill not anyone whom Allaah has forbidden, except for a just cause. This He has commanded you that you may understand."And come not near to the orphan's property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice" – We burden not any person, but that which he can bear – "And whenever you give your word (i.e. judge between men or give evidence), say the truth even if a near relative is concerned, and fulfil the Covenant of Allaah. This He commands you, that you may remember." And verily, this is my straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may become muttaqis. | 6:151-3 | Impressed by this, Mafrooq further asked, "What else do you call us towards? I swear by Allaah that this is not the speech of those on earth because if it were, we would have definitely recognised it." Thereafter rasulullah r recited the following verse of the Qur'an:

Verily, Allaah enjoins justice and al-Ihsan, and giving (help) to relatives, and forbids immorality, and munkar, and oppression. He admonishes you, that you may take heed. | 16:90 | Mafrooq exclaimed, "0 Qurayshi! I swear by Allaah that you call towards the best of character and the most beautiful actions. Without doubt, any nation that rejects you and supports others against you are certain liars." Mafrooq then decided to include Haani bin Qabeesah in the conversation. He therefore introduced Haani by saying, "This is Haani bin Qabeesah. He is our elder and in charge of our religious affairs." Thereafter, Haani addressed rasulullah r saying, "0 my Qurayshi brother! I have heard what you have to say and accept every word of it. However, I feel that if we forsake

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our religion to follow yours, it would be a mistake and would reflect upon the weakness of our understanding and lack of contemplation over the matter. The reason for this is that this is only our first meeting with each other, which may not even be the last and no one knows what the future holds. Mistakes often occur because of haste. In addition to this, we have people at home who would dislike that we enter into any agreement without consulting them. Therefore, you should return and we shall return. Thereafter you contemplate over your matter and we shall contemplate over ours." Haani then wished to include Muthanna bin Haaritha into the conversation. He therefore introduced him saying, "This is Muthanna bin Haaritha. He is our elder and in charge of our military affairs." Addressing rasulullah r, Muthanna said, "0 Qurayshi brother! I have listened to what you have said. I like what you said for it appealed to me very much. However, my reply to you will be the same reply that Haani bin Qabeesah has given, We find ourselves between the borders of two countries. The one is Yamaamah and the other is Samaawah." Rasulullah r asked him, "On the borders of for which two countries you are situated?" He replied, "On one side and we have the land, the high hills and mountains of the Arabs while on the other side we have the land of the Persians and the rivers of the Kisra. The Kisra has permitted us to live there on condition that we do not start anything new and do not support any person who starts a new movement. The possibility is great that the Persian kings would not like that which you are calling us towards. Whereas the custom in the land of the Arabs is to forgive those who will have erred and to accept their excuse, the custom of the land of the Persians is that people who make mistakes are not forgiven nor are their excuses accepted. Therefore, it you wish that we take your back to our land and assist you against the Arabs, we can accept this responsibility (however, we cannot bear the responsibility of opposing the Persians)." Rasulullah r said to them, "Your reply has not been an evil one because you have spoken frankly. However, the only people who can establish the deen of Allaah are those who protect it from every angle." Rasulullah r then stood up taking the hand of Abu Bakr d . Ali d narrates further when he says that the three of them then proceeded to the, Aws and Khazraj tribes and left them only after they had pledged their allegiance to rasulullah r. Speaking about the Aws and Khazraj tribes, Ali d says, They were extremely truthful and extremely persevering people. May Allaah be pleased with all of them ▷ . 943↼

Usayd bin Hudhayr Accepts Islaam

Narrated by Abdullah bin Abi Bakr bin Muhammad bin Amr bin Hazm and many others that: As'ad bin Zuraarah d took Mus'ab bin Umayr d to the locality of the Banu Abdil Ash'hal and the Banu Zafar tribes. They entered one of the orchards of the Banu Zafar tribe where there was a well called Bir Maraq. The two of them sat in the orchard and many Muslims gathered there with them. During those days, Sa'd bin Mu'adh d and Usayd bin Hudhayr d were two leaders of the Banu Abdil Ash'hal tribe and were still mushriks steadfast on the religion of their forefathers. Sa'd bin Mu'adh d also happened to be the cousin of As'ad bin Zuraarah d . When the two leaders heard about the gathering, Sa'd bin Mu'adh d said to Usayd bin Hudhayr d, "Have you no father (no self-respect)?! Go to those two men who have come to our locality to make fools of our gullible people. Admonish and reprimand them ▷ Abu

Nu'aym in Dalaalil as quoted in Hayatus Sahaaba [44].

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for coming to our area. I would have done this for you had it not been for the relation As'ad bin Zuraarah has with me as you know. He is my cousin and I cannot confront him." Usayd d took his spear and went to them. When As'ad d saw him approach, he said to Mus'ab d , "He is the leader of his people. He is coming to you so be sincere to Allaah when speaking to him." Mus'ab d said, "I shall speak to him if he is willing to sit down." Usayd d stood in front of them and began swearing them. He said, "Why have you come to us? Have you come to make fools of our gullible people? You will leave us alone if of you want to preserve your lives!" Mus'ab d said to him, "Will you not be seated and listen awhile. If you like what you hear, you may accept it. Otherwise, we shall stop doing what you dislike." Usayd d said, "That is a fair proposition." He then stuck his spear into the ground and sat down. Mus'ab d then spoke to him about Islaam and recited the Qur'an to him. Mus'ab d and As'ad d say that from the radiance and gentleness they saw in the face of Usayd d, they recognised that he would accept Islaam before he could even mention it. Usayd d said, "How excellent and beautiful this is! What do you do when you want to enter the fold of this religion?" They said to him, "Take a bath, cleanse yourself well, purify your two (upper and lower) clothes, recite the Shahada of truth and perform salaat." Usayd d stood up, took a bath, washed his clothes, recited the Shahada and then stood up to perform two raka'as salaat. He then said to the two, "Behind me is a man whom I shall soon send to you. If he follows you, not a soul from his people will fail to follow him. He is Sa'd bin Mu'adh [44]." 943â&#x2020;ź

Da'wah to a Group of Quraysh Leaders

Abdullah ibn 'Abbas d narrates that it was after sunset when several leaders of the Quraysh gathered behind the Kabah for a meeting. Among them were Utba and Shaybah, the two sons of Rabee'ah, Abu Sufiyan bin Harb, someone from the Abdid Daar tribe, Abul Bakhtari from the Banu Asad tribe, Aswad bin Abdil Muttalib bin Asad, Zam'ah bin al-Aswad, Waleed bin Mughiera, Abu Jahal bin Hishaam, Abdullah bin Abi Umayyah, Umayyah bin Khalaf, Aas bin Waa'il and Nabeeh and Munabbah, the two sons of Hajjaaj from the Banu Sahm tribe. They decided to send someone to call rasulullah r to them in an effort to speak to him frankly and thrash out matters so that people would know that they had made every effort (to resolve matters). Consequently, the message reached rasulullah r that the leaders of his people have gathered to speak to him. Rasulullah r hurried to meet them thinking that they had changed their opinions about him (and were ready to accept Islaam) because he was always eager for their welfare, always desired that they be rightly guided and always distressed by their errant ways. When rasulullah r sat with them, they said: 0 Muhammad! We have sent for you so that people may know that we have done our best to persuade you. By Allaah! We know of no other Arab who has distressed his people as you have done. You have insulted our forefathers, blasphemed against our religion, made our luminaries seem foolish, abused our gods and disrupted our unity. In fact, you have done everything possible to spoil relations between us. If it is wealth that you want by propagating your message, we shall accumulate wealth to make you the wealthiest person amongst us. If it is honour that you want, we shall make you our leader. If it is kingship you aspire for, we shall make you our king. If

. 976 .

Notes

you are doing this because you have been afflicted by evil spirits that have overwhelmed you, then we shall spend all our fortunes until you are cured or until we grow helpless in finding a cure for you. Rasulullah r replied: I aspire for none of the things you have mentioned. I have not brought to you what I have brought (the message of Islaam) in search of your wealth nor to attain honour or kingship. However, Allaah has sent me as a messenger to you. Allaah has revealed a book to me and commanded me that I convey glad tidings to you (should you accept Islaam) and warn you at the same time. I have therefore conveyed to you the messages of my Rabb and I have given you sound advice. If you accept what I have brought to you, you shall be fortunate in this world as well as in the aakhira. On the other hand, should you reject this, I shall wait for the decision of Allaah when he decides matters between myself and you people. After listening to him, the leaders of the Quraysh said: 0 Muhammad! Since you would not accept any of our proposals, you know very well that there is no city more restricted than ours, no nation poorer than us and none who live lives more difficult than ours. Therefore, ask your Rabb who has sent you to move from us these mountains that have restricted us, to expand our city, to cause rivers to flow like the rivers of Shaam and Iraq. In addition to this, ask Him to bring back to life our forefathers who have passed away. Amongst these He should bring back to life Qusay bin Kilaab because he was a pious person. We shall then ask him whether you are truthful in your claim or not. If you fulfil all that we have asked you and if our forefathers verify what you say, then we shall believe you and acknowledge your status with Allaah. We shall then acknowledge that Allaah has sent you as a messenger as you claim. In response to this, rasulullah r said: I have not been sent for this reason. I have been sent to you people with that which Allaah has sent me for and I have already conveyed to you that which Allaah has sent' h e with. If you accept it, you shall meet good fortune in this world as well as in the next. On the other hand; should you reject this, I .shall patiently await the command of Allaah when He decides matters between yourselves and me. The mushriks then said: If you do not wish to do this, then at least do this for yourself that you 'ask your Rabb to send an angel to verify what you say and give answers on your behalf. You should also ask Him to grant you orchards, treasures and palaces of gold and silver by which you would become independent of the things we assume you are hankering after because you merely stand in the market places and earn a living just as we do. If you do this, we shall acknowledge your high standing in the sight of your Rabb. This you would do if you are really a nabi as you claim. Rasulullah r said to them: I shall not do this. I am not one to ask my Rabb for such things and I have not been sent to you for this reason. However, Allaah has sent me as a bearer of glad tidings and as a Warner. If you accept what I say, you shall meet good fortune in this world as well as in the next. On the other hand, should you reject this, I shall patiently await the command of Allaah when He decides matters between yourselves and me. The mushriks then said: In that case, cause the sky to fall on us as you claim your Rabb is able to do if He pleases. We shall never believe you unless you do this. Rasulullah r said to them: That is left to Allaah. If He wills, He would make it happen.

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They said: 0 Muhammad! did your Rabb not know that we will be sitting with you and asking you for these things? Could he not have informed you earlier about the questions we will be asking and the replies you ought to be giving? Could He not have told you what He would do with us if we refused to accept what you say? The news has reached us that you have learnt everything you say from a man in Yamama whose name is Rahman. By Allaah! We shall never believe in Rahman! 0 Muhammad! We have placed everything before you without leaving anything unsaid. By Allaah! We shall never leave you alone and will keep seeking vengeance for what he and you had done to us. Eventually, it will be us who will finish you off or you who will finish us off. Thereafter one of them said: We worship the angels who are the daughters of Allaah. Another said: We shall never believe you until you bring Allaah and the angels all before us. When they had said this, rasulullah r stood up and left them. His cousin by the name of Abdullah bin Abi Umayyah bin Mughiera bin Abdillah bin 'Umar bin Makhzum (who was the son of rasulullah r 's paternal aunt Aatika) also stood up with him and said: 0 Muhammad! Your people presented to you what they had to say but you refused to accept any of their proposals. Thereafter they asked you for some things they required by which they could recognise your high status in the sight of Allaah, but you refused to do even this. Eventually they asked you to hasten the punishment about which you had been warning them. I swear by Allaah and that I shall never believe in you until I see you set up a staircase leading to the heavens, climb it and return with an open scripture together with four angels who would testify that you are as you claim you are. By Allaah! I think that I would not even believe you after you do this. He then turned away from rasulullah r, leaving rasulullah r to return to his family in a state of sadness and dejection because not only was his desire for them to accept Islaam left unfulfilled, but because he noticed that they were drifting further from him ⋆ . 952↼

Despatch of Groups for Da'wah

The salaf conveyed the message of Islaam in all possible ways afforded to them. They truly believed that Allaah sent them for this great purpose of giving da'wah. Whether alone or in groups they marched in the path of Allaah to spread the message. Stories of many da'wah groups given here are sourced from Hayatus Sahaaba [44]. More stories can also be found in section 7.2. Salman Faarsi d Invites People to Islaam for Three Days at Qasrul Abyadh

Abul Bakhtari narrates: When a Muslim army under the command of Salman Faarsi d laid siege to a Persian fortresses, the soldiers said to him, "0 Abu Abdullah! shall we not attack them?" Salman d said, "Let me first invite them to Islaam as I have heard rasulullah r do." Addressing the Persians, he then said, "I am a Persian like you and as you see, the Arabs obey me. If you accept Islaam, you shall enjoy the privileges that we enjoy and shall have to bear the same responsibilities that we bear. However, should you refuse to accept anything but your own faith, we shall not fight you but you will have to pay the jizya by hand as subjects submitting to Muslim authority." Salman d explained to them in Persian that they will then have no authority. Salman d then continued, "If you refuse even this, then we shall face you (on the battlefield) on equal terms." ⋆ Ibn

. 978 .

Jareer. Ibn Kathir in his tafseer and al-Bidaaya wan-Nihasy. Hayatus Sahaaba [44].

Notes

The Persians said, "We are not the type to accept eeman nor the type that will pay jizya. We shall rather fight you." When the Muslim soldiers again requested permission to attack, Salman d refused until he had presented the same invitation for three days. It was only after this that he commanded the Muslims to attack, which they obligingly did and conquered the fortress ∗ . Another narration states that Salman Faarsi d was the commander of the Muslim army and had been appointed to invite the enemy to Islaam. Atiyya ? states that it was Salman d who was also appointed to invite the people of Bahursher to Islaam and again given the task at Qasrul Abyadh. All of these people he invited to Islaam for three days. The da'wah he presented is the same as mentioned in the hadeeth above ⋄ . Stipends for Harith ibn Muslim

Muslim ibn Harith ibn Muslim al-Tameemi narrated on the authority of his father: Rasulullah r sent us on a skirmish. On reaching the place of conflict, I spurred forward. My companions followed me. When the inhabitants of that clan saw us, they received us crying and weeping [out of fear]. I told them, "Declare your belief in "La ilaha illa-Allaah", you will be saved.' They recited it. In the meantime my companions also reached there. On hearing about that they started to blame me 'for they would have taken the booty in case of a fight. When we came back from there, we told the incident to rasulullah r . He called me, praised for what I had done and remarked, Allaah has given you reward equal to each of them. In another hadeeth of Abdur Rahman it has been mentioned: I [i.e. Harith] thanked Allaah for this. Then rasulullah r , told me, 'I am writing a letter for you with a will to the imaams after me [to give stipend to you for the commendable act].' He got the letter written, sealed it and handed it over to me. Afterwards he asked me: 'When you finish your fajr salaat say the following words seven times before talking to anybody: "Allahumma ajiri minan-Nar ⋏ ," Allaah will write safety from the Fire for you if you died on that day when you recited this prayer. Similarly recite seven times after Maghrib salaat without talking to anybody, "Allahumma ajirni minan-Nar," Allaah will write safety from the Fire for you if in that night when you recited this prayer. When rasulullah r passed away, I came to Abu Bakr d and showed him the written order. He broke its seal, read it and issued orders for me. Then, he also put his seal on it. After Abu Bakr d , I came to 'Umar d, who also did the same as his predecessors did. Muslim ibn al-Harith said then Harith d passed away during the khilaafa of 'Uthman d and the written order [of the Holy Prophet] remained until the period of 'Umar bin Abdul 'Aziz, who wrote to the governor, 'Send Muslim ibn al-Harith ibn Muslim al-Taimi along with the written order of rasulullah r which he wrote for his father [i.'e., Harith d]' I went to him. He read the letter, issued orders for me, and put his seal on the letter." Near Syrian Border

Muhammad bin 'Abdullah al-Zuhi narrated: Rasulullah r sent Ka'b ibn 'Umair al-Ghifari d along with fifteen persons. When these people reached Dhat-Atlah, a place on the border of Syria, they found a great assemblage of the people. They exhorted them towards Islaam. But they showered arrows in ∗ Abu

Nu'aym in Hilya. Ahmad and Haakim have also narrated the hadeeth a s mentioned in Nasbur ra'ya. Jareer and Ibn Abi Shayba as quoted in Kanzul Umaal. ⋏ 0 Allaah! Protect me from the Fire. ⋄ Ibn

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reply. When the sahaaba f saw that, they fought desperately but all of them were martyred except one injured sahaaba who somehow escaped in the darkness of the night and returned to rasulullah r. He was perturbed with the incident and determined to send a [big] battalion to them but later he was informed that they fled away. Mission of Ibn Abi al-'Awja

Imaam Zuhri transmitted: When rasulullah r returned from the missed umrah in the month of Dhil-Hijjah, 7h, he sent ibn Abi al-'Awaja al-Sulami d along with fifty horsemen. However, an enemy spy forewarned his people and informed them about the sahaaba f. The people therefore prepared a very large army. When Ibn abil Awjaa d arrived, they were already prepared (for battle). When he saw them all there, he invited them to accept Islaam but they started firing arrows at him without even listening. They said, "We have no need for what you are calling us towards." They continued firing arrows for a long time and reinforcements started pouring in until the sahaaba f were surrounded on all sides. The sahaaba f fought very fiercely until eventually most of them were martyred. Ibn abil Awjaa f was seriously wounded but managed to carry himself back to Madeenah along with the other survivors. They returned on the first of Safar, 8h â&#x2013;ˇ . Youths Returning to Own Tribe

Abu Sulayman Malik ibn al-Huwayrith d said: We came to rasulullah r, being young men of a similar age. We spent twenty nights with him. He thought that we desired our own people and he asked us about those of our family we had left behind, and we told him. He was merciful and kind, and said: Go back to your family. Instruct and command them. Pray as you have seen me praying. When it is time for the prayer, then let one of you give the adhaan and let the oldest of you lead the payer [7]. Battle of Qadisiyah

Sayf narrates that: Sa'd d sent a group of sahaaba f to the Persian leader to invite him to Islaam before the battle. When they requested permission to see him, permission was granted and the people of the city came to have a look at their appearance. The sahaaba f were wearing their shawls over their shoulders, carried their whips in their hands, were wearing sandals and their horses were extremely weak because of which they tread heavily on the ground. The people were struck with inexplicable astonishment when they saw them. They wondered how people like these could defeat their larger and well-equipped armies. When the sahaaba f were allowed to meet the Persian king Yazdajird, he made them sit in front of him. He was a haughty man who had little respect for others. He questioned them about the names of their garments, their shawls, their shoes and their whips. Each time they told him the name, he took an omen from them in his favour. However, Allaah ensured that each omen backfired against him. He then asked them: What has brought you to our lands? Have you become bold because our civil war has started? â&#x2013;ˇ Recorded

. 980 .

by Bayhaqi and Ibn Sa'd in Tabaqaat.

Notes

Nu'maan bin Muqarrin d said: Allaah has showered his mercy on us when He sent a messenger to us who guided us towards good and commanded us with virtue. He defined evil for us and forbade us from it. He promised us the good of this world as well as the aakhira if we accepted his call to good. Whenever he invited a tribe towards this, they divided into two groups, one that drew close to him and the other that distanced itself from him. It was only the few selected ones who drew close to him. He continued his preaching in this manner for as long as Allaah wanted him to. Thereafter, Allaah commanded him to tackle those Arabs who opposed him and he started with them. When he did this, they all joined him as two groups; those who were forced to join but were then happy that they had done so and those who did so happily and whose happiness then increased. We all realised that the deen he called us towards was far superior to the hostility and the narrow lives we had been leading. He then instructed us to start tackling the nations around us and to invite them towards justice. We are therefore inviting you towards our deen the deen of Islaam which regards all good as good and all evil as evil. However, if you refuse, the options are two unpleasantries, the one being more demeaning than the other. The one option is to pay the jizya and if you refuse, then the other is war. On the other hand, if you accept our deen, we shall leave the Book of Allaah behind with you. We shall give you a grounding in it so that you may rule by its laws and we shall leave you to your affairs and your territories. If you wish to pay the jizya, we shall accept it from you and give you protection. Otherwise, we shall fight you. Yazdajird said: I do not know of any nation on earth that is more wretched than you people, fewer in number than you and experiencing as much internal strife as you people. We have already handed over to you the regions around you so that it may suffice for you from our side. The Persians have never fought you so do not think that you can stand in their way. If your numbers have increased, let this never fool you about us. If it is poverty that has called you here, we shall provide relief for you until you become prosperous. We shall also honour your leaders, provide clothing for you and appoint for you a king who will be kind towards you. The sahaaba f remained silent until Mughiera bin Shu'ba d stood and said: 0 King! These are all leaders of the Arabs and their aristocrats. They are all respectable people and it is only respectable people who show consideration for respectable people and who honour respectable people. Only they give importance to the rights of respectable people. They have not yet told you everything they were sent to tell you and have not replied to all of your questions. They have done well to do this and it is only people like them who can act this respectfully. You should rather be conversing with someone like me. I shall convey the message to you and they will testify to what I say. â&#x20AC;ŚBy the way in which you have described us, it appears that you are unaware of our situation. Concerning the statement you made about our poor condition, (it is true because) there was none in a poorer condition than we had been. With regard to hunger, none suffered the hunger we suffered. Regarding them to be food, we used to even eat dung beetles, other insects, scorpions and snakes. As for our homes, it used to be the bare earth and our clothing consisted of only what we wove from the skins of camels and hairs of goats. Killing and oppressing each other was our way of life and there were even those amongst us who would bury his infant daughter alive because he disliked that she should share his food. Our condition in the past was exactly as I have described. Allaah then sent to us a man whom we knew and whose lineage we were well aware of. We were well acquainted with his personality and his place of birth. His land was the best of our lands, his lineage the best of our lineages, his family the best of our families and his tribe the best of our tribes. Despite the terrible conditions prevailing then, he

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was also the best person amongst us, the most truthful and most forbearing. When he called us towards Islaam, none of us accepted besides his childhood friend who became the khalifa after him. When he spoke, we said something else and when he told us the truth, we regarded them as lies. However, his followers increased while ours decreased. Whatever he said became reality and Allaah eventually inspired us to believe in him and to follow him. He then became our link with Allaah. Whatever he told us was actually from Allaah and whatever he commanded was actually Allaah's commands. He told us, 'Your Rabb says, 'I am the One Allaah Who has no partner. I have been existing when nothing else existed and everything besides My countenance shall eventually perish. I have created everything and everything shall return to me. My mercy has reached you and I have sent to you this man to guide you towards the path by which I shall save you from My punishment after you die and lead you to the home I have created, which is the Home of Peace (Jannah)." We testify that rasulullah r certainly brought the truth from the true Allaah. Allaah also said, "Whoever follows you in this deen shall enjoy the privileges you enjoy and shall bear the responsibilities you bear. As for those who refuse to accept, propose the option of jizya to him and then protect him as you would protect your own lives. You should then fight those who refuse even this. I shall be the Judge between you. I shall enter into My Jannah those of you who are martyred and those of you who survive shall have My assistance with them against those who oppose you." Mughiera d then issued the ultimatum to Yazdajird when he said, "You may choose to pay the jizya if you wish, in which case you will live as subjects. You may also choose the sword if you wish. Otherwise, you are at liberty to save yourselves by accepting Islaam." Yazdajird retorted by saying, "You dare face me with these proposals!" Mughiera d said, "I address whoever is speaking to me. Had another person been speaking to me, I would have presented them to him." Yazdajird burst out saying, "Had it not been for the principle that envoys cannot be killed, I would have surely killed you for you have no status in my estimation." Yazdajird then said (to his courtiers), "Bring me a basket of sand and place it on the head of the person of the highest birth amongst them. Then lead him to the outskirts' of Madaa'in." (Addressing the sahaaba f, Yazdajird said,) "Go back to your leader and inform him that I shall send Rustam to him who will bury him along with his army in the trenches of Qaadisiyyah. Those coming afterwards shall learn a lesson from what is to happen to him and to you people. I shall then send Rustam to your land and he shall torture you worse than Saaboor ⋆ did." Yazdajird then asked, "Which of you is of the highest birth?" After a brief silence, Aasim bin Amr d volunteered to take the sand without consulting the others and said, "I am of the highest birth amongst them all. Let me carry the sand." "Is that so?" asked Yazdajird. When the other sahaaba f agreed, the basket of sand was placed on his neck. He carried it out of the palace and to the outskirts where he mounted his animal and loaded the basket on it. He then raced his mount to take it to Sa'd bin Abi Waqqaas d . He rode ahead of the other sahaaba f and passed by the gates of Qudays (a palace in Qaadisiyyah) calling, "Give the ameer glad tidings of victory! Insha-Allaah, we shall certainly be victorious!" Aasim d then rode on until he placed the sand on Arabian soil. Returning to Sa'd d , he informed him about what had happened. Sa'd d , "Glad tidings! By Allaah! Allaah has already given us the keys of their kingdom." The Muslims took a good omen from this that they would capture the lands of the Persians / . 954↼ ⋆A /

. 982 .

prince from the Persian Sassanid dynasty who was extremely harsh towards the Arabs. Bidaaya wan Nihaaya. Ibn Jareer Tabari has also narrated it.

n .

■■■■■■■■■■■■■

hough it was never envisaged as such, the book, I am afraid, has become so voluminous. One may wonder how many people would read it thoroughly now! It grew as the scope of the book became numerous and the need to make it accessible for as many readers as possible. My only consolation to the noble reader is that non-essential matters are put in footnotes, endnotes and appendices. However, I urge all to revisit it - insha-Allaah, if it is read while practising then it will make more sense and prove more beneficial.

Insha-Allaah, in this epilogue, the honourable reader will find some over-arching parting points, summary comments with relevant quotes from Qur'an and Sunnah.

Epilogue .

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EPILOGUE

Allaah I created us, sustains us, and fulfil all sorts of needs, much of which we are not even aware of. Even a cursory look at our own selves reveals this - Allaah I bestowed on us such enumerable and complex systems within us; its design, proportion, skin, eyes, ears, digestion system, immune system, the intellect, the ability to articulate, to have resolve, persevere and forge relationships to name a few. Indeed, He is the supreme creator:

So blessed is Allaah , the best of creators.

| 23:14 |

Alhamdulillah. It is a tremendous blessing of Allaah I that He out of His immense mercy made us Muslims. Even if we spend the rest of our lives in sajdah - it will not be sufficient a gratitude to Him. Allaah I blessed us with the best deen:

[And say, "Ours is] the deen of Allaah and which deen can be better than Allaah's?" | 2:138 | The deen of Allaah I is a complete code for success, and Muhammad r, was sent as a mercy for both men and jinns till the Day of Judgement. For those who lived their lives according to this deen and thereby pleased Allaah, for them He has prepared an excellent provision in the aakhira:

Allaah has indeed granted for him an excellent provision.

| 65:11 |

Allaah I has made this deen easy for everyone to practice, in ease and in hardship, in sickness and in health, as young or as old. This deen establishes rights as well as responsibilities, it secures honour and guards against that which is harmful and frivolous. It raises men from the abject selfish being, worse than animals, to a noble being above the angels. He I provided the best shari'ah, the most balanced and perfect with the best Book:

Allaah has sent down the best statement: a consistent Bookâ&#x20AC;Ś

| 39:23 |

And who is better in judgement than Allaah for a people who are certain in faith. | 5:50 |

And who is better in deen than one who submits himself to Allaah while doing goodâ&#x20AC;Ś | 4:125 | This deen is a deen of sincerity - so are the signs of sincerity? . 984 .

It is not for a believing man or a believing woman, when Allaah and His Messenger r, have decreed a matter that they should have any choice about their affair. | 33:36 | Rasulullah r said in the same vein: None of you (truly) believes until his desires are in accordance with that which I have brought [128, 3, 402] H. Allaah I enjoins us to bring the best of us:

And do good as Allaah has been good to you.

| 28:77 |

He may test you which of you is best in deed.

| 67:2 |

And follow the best of that which is sent down to you from your Lord (i.e. this Qur'an). | 39:55 |

And who is better in speech than he who invites (men) to Allaah's, and does righteous deeds, and says: "I am one of the Muslims." | 41:33 |

And tell My slaves to say that which is best.

| 17:53 |

And argue with them in a way that is better.

| 16:125 |

Repel evil with that which is better.

| 23:96 |

In everything, Allaah I has made Muhammad r a model worshipper and sahaaba f a model ummah of believers:

Indeed in the Messenger of Allaah you have an excellent exemplarâ&#x20AC;Ś

| 33:21 |

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EPILOGUE

So if they believe as you believe, then they are rightly guidedâ&#x20AC;Ś.

| 2:137 |

This is what we need to aim for as we go through the test of life. This test often comes from nafs, shaitaan family, jobs - these must not divert anyone from the purpose of life. Certainly, Allaah I will compensate and reward the believers for every little worry, sacrifice or inconvenience. After every difficulty, Allaah promises ease:

Allaah will grant after hardship, ease.

| 65:7 |

Truly, deeds of this life is an evidence for us or against us - it can either take us closer to Allaah or further away from Him. Every deed we do, we ought to do it with ihtisab, that is, looking forward to Allaah's reward and forgiveness for every affliction, regardless of its pain and suffering. The prophets, the sahaaba f became such great people because of the strength of their eeman and a'maals. They were involved with such a'maals that made Allaah pleased about them above the seven heavens - He changed their circumstances, elevated their status, and sent angels in their honour. Indeed with their effort Allaah I established justice on earth:

So that those who were to be destroyed might be destroyed after a clear evidence, and those who were to live might live after a clear evidence. | 8:42 | Allaah I wants us to realise our full potential, to compete in goodness:

So hasten towards all that is good.

| 2:148 |

So flee to Allaah.

| 51:50 |

This we must do - in whatever state we are in, our salvation is in recognising Allaah, running closer to Him in obedience and staying away from all that is forbidden. Is there anything greater than this? Allaah I says:

O man! What has deceived you concerning your Lord, the Generous?

| 82:6 |

The rewards in the aakhira will not be according to quality, not quantity:

That Allaah may reward them according to the best of their deeds, and add even more for them out of His Grace. | 24:38 | . 986 .

Those are the ones from whom We will accept the best of what they did and overlook their misdeeds, [their being] among the companions of jannah. [That is] the promise of truth which they had been promised. | 46:16 | Remember the questions we shall face in front of Allaah as informed by His Messenger r: The two feet of the son of Adam will not move from near his Lord on the Day of Judgement until he is asked about five (matters):1. about his life - how he spent it; 2. about his youth - how he took care of it; 3. about his wealth - how he earned it; 4. and where he spent it; 5. and about that which he acted upon from the 'ilm that he acquired [9, 72]. Do your best in everything according to sunnah of rasulullah r and leave the doubtful matters. Narrated by Imaam al-Hasan bin 'Ali d: I have retained in my memory these words of rasulullah r , "Leave what causes you doubt and turn to what does not cause you doubt. Truth is tranquillity, but falsehood is doubt [12, 9, 13]." Rasulullah r also reported to have said: Both legal and illegal things are evident but in between them there are doubtful things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his deen and his honour. And whoever indulges in these suspicious things is like a shepherd who grazes near the Hima (private pasture) of someone else and at any moment he is liable to get in it. Beware! Every king has a Hima and the Hima of Allaah on the earth is His forbidden things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart [6]. Refrain from asking too many questions in deen like the Bani Israel ∗ . Allaah I enjoins:

O you who believe! Ask not about things which, if made plain to you, may cause you trouble… | 5:101 | Rasulullah r said: Let me alone as long as I leave you. Surely it was this asking abundantly and difference concerning the prophets which caused those who have gone before you to perish. When I forbid you from anything, you should refrain from (doing) it. And when I command you to do a thing you have to perform as much as you can of it ⋄ . Allaah has imposed upon you obligations, which you should not transgress, and laid down limits that you should not approach. He has prohibited things that you should not violate, and kept silent of (left) things out of mercy for you, not out of forgetfulness, so you should never inquire about them ⋏ . ∗ See

pages 376 and 899 for details. ⋄ al-Bukhari, and Muslim, and

⋏ It

al-Daraqutin. is reported by al-Daraqutni and al-Nawawi in the book al-Arbain.

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EPILOGUE

Be easy going. Aa'isha g narrated: Whenever rasulullah r was given a choice of one or two matters, he would choose the easier of the two, as long as it was not sinful to do so, but if it was sinful to do so, he would not approach it. Rasulullah r never took revenge (over anybody) for his own sake but (he did) only when Allaah's Legal Bindings were outraged in which case he would take revenge for Allaah's sake [6]. Have firm belief that no harm or benefit reach us except that it has already been written by Allaah I . There is no obedience to creation if it involves disobedience to the Creator, Allaah I. Excel in striving for the sake of Allaah as He excelled in goodness to us:

And strive hard in Allaah's Cause as you ought to strive. He has chosen you â&#x2013;ˇ , and has not laid upon you in deen any hardship: it is the religion of your father Ibrahim. It is He Who has named you Muslims both before and in this (the Qur'an), that the Messenger r may be a witness over you and you be witnesses over mankind! So, perform salaat, give zakaat and hold fast to Allaah. He is your mawla, what an excellent mawla and what an excellent helper! | 22:78 | And when a calamity befalls don't turn back as Allaah enjoined upon believers following the battle of Uhud:

But if you remain patient and become muttaqis, not the least harm will their cunning do to you. Surely, Allaah surrounds all that they do. | 3:120 | Rasulullah r said: The example of a believer is that of a fresh green plant the leaves of which move in whatever direction the wind forces them to move and when the wind becomes still, it stands straight. Such is the similitude of the believer: He is disturbed by calamities (but like the fresh plant he regains his normal state soon). And the example of a disbeliever is that of a pine tree (which remains) hard and straight till Allah cuts it down when He will [6, 8]. Judge yourself in light of the hadeeth: Every deed has energy and strength, and then this energy and strength is followed by a slackening, so whoso slackening is in accordance to my Sunnah he will be fine, and whoso slackening is to other than that he will be doomed [6]. â&#x2013;ˇ To

. 988 .

convey His Message of Islamic Monotheism to mankind by inviting them to His religion of Islaam.

Always check intentions, there is no spiritual labour without its dangers - perhaps biggest dangers is to perform a deed for a worldly reason - any corruption of the intention will spoil the entire deed. And know the ranks of believers. And, know for sure, man's honour and dignity is according to the effort they are connected to. For this reason, we have the prophets who are the highest ranking human beings, with Muhammad r being their leader because he had an universal mission. Among the sahaaba f there are many ranks as khulafa ar-Rashideen, ashara Mubashhara, Siddeeq, Shuhada, Badri, muhajir, ansaar etc.

Do you consider the providing of drinking water for the pilgrims and the maintenance of al-Masjid al-Haram (at Makkah) as equal to the one who believes in Allaah and the Last Day, and strives hard and fights in the cause of Allaah? They are not equal before Allaah. | 9:19 |

Allaah has preferred in grades those who strive hard and fight with their wealth and their lives to those who sit (at home). | 4:95 | Rasulullah r had also mentioned a threefold division of Muslims: Islaam as the condition to enter jannah; This is the big circle. This circle of Islaam contains a narrower circle, the circle of the salvaged party (al-Firqah al-Najiah), the party of those who adhere to the right creed and straight behaviour but stopping at this limit. There is still the third narrowest circle, which is the greatest, most noble and most honoured, the circle of the party aided by Allaah (al-Taifah al-Mansoorah). It is the party of those who defend the deen, fight for it and endure the harm and hardship for its sake and thus Allaah will make it triumphant [412]. We are only accountable for our intention and deeds but its up to Allaah to deliver results. Consequently, our rewards is not based on results. In this life only that which Allaah I wills, prevails. Our job is only to strive and seek His help with patience and salaat:

It is You we worship and You we ask for help. Guide us to the straight pathâ&#x20AC;Ś | 1:5-6 | Narrated by Abu Sa'eed d

[12]

One day the Prophet led us in praying the salaat al-'Asr. Then he stood and addressed us until sunset. He mentioned everything that was to happen until the Day of Resurrection, and left nothing unsaid. Some of us remembered it, and some of us forgot it. One of the things he said was: O people, this world is full of attractive temptations. Allah has appointed you as khalifa in this world, and He will see how you will act. So guard yourselves against the temptations of this world and of women. Towards the end of this speech, he said: The sun is about to set, and what remains of this world, compared to what has passed, is like what remains of this day compared to what has passed. .

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EPILOGUE

The work for the deen of Allaah requires those who hold superior ideals, vision, courage and sincerity. They are led neither by whims nor by their emotions, but they are true to their words and single minded in their service to Allaah. Indeed the people who are on this path are truly the successful ones as Allaah said:

O you who believe! Shall I guide you to a trade that will save you from a painful torment? That you believe in Allaah and His Messenger r, and strive hard in the cause of Allaah with your wealth and your lives, that is best for you, if you but know! (If you do so) He will forgive you your sins, and admit you into gardens under which rivers flow, and pleasant dwellings in 'Adn jannah; that is indeed the great success. And also (you will obtain) another (favour) which you love – help from Allaah and a near victory. And give glad tidings to the believers. O you who believe! Be supporters of Allaah as when 'Eesa, son of Maryam, said to the disciples: "Who are supporters of Allaah?" The disciples said: "We are supporters of Allaah." Then a faction of the Children of Israel believed and a faction disbelieved. So, We gave power to those who believed against their enemies, and they became the victorious. | 61:10-14 | Let us take stock of it all and march forward to our ultimate goal - acquire the pleasure of Allaah I. We conclude with the du'a ⋆ :

‫اصلُو ُة َو َّاسلَا ُم َع َلى َر ُسولِ ِه ُم َح َّم ِد َّوآلِ ِه َوا َْٔص َحابِ ِه َوأَت َْبا ِع ِه إِل َٰى َي ْو ِم‬ َّ ‫ َو‬،‫ين‬ َ َ ‫﴿وا ِٓخ ُر َدع َوانَا ا َِن ٱلْ َح ْم ُد لِلَّ ِه َر ِّب ٱلْ َعالَ ِم‬ ِ ِ ِ ِ ِ َٔ ﴾‫ين‬ ‫م‬ ‫اح‬ ‫ر‬ ‫ٱل‬ ‫م‬ ‫ح‬ ‫ر‬ ‫ا‬ ‫ا‬ ‫ي‬ ‫ه‬ ‫ت‬ ‫م‬ ‫ح‬ ‫ر‬ ‫ب‬ ، ‫د‬ ‫ٱل‬ َ َّ َ َ ْ َ َ ْ َ ِ‫ِّين‬

⋆ Praise be to Allaah, The Lord of the Worlds! And may Allaah's choicest blessings and peace be upon prophet Muhammad and upon his family, his sahaaba, and all his followers! And for this we invoke your Mercy, O You, the Most Merciful of those who are merciful!

. 990 .

APPENDICES

■■■■■■■■■■■■■ a

A Profiles

This appendix contains the discussion on the legacy of three great mujaddids, whose revival effort is enduring to this day. More importantly, their reformation affected the ummah as a whole, it touched every strata of society, the layman as well as the ulama, throughout the globe. Their striving empowered the masses as well as true ulama of deen. They sought to purify the people of lethargy, heedlessness, superstition, shirk etc. This appendix further contains a collection of brief biographies of some of the ulama mentioned in this book. It does not do justice to make it so brief, but it is hoped that this is a starting point for the readers who care from whom they learn their deen.

1 2 3 4 5 6 7 8 9 10 11

A.1

APPENDIX A: Great Personalities

Legacy of Shaykh-ul-Islaam ibn Taymiyyah

∗

Taqi-ud-Deen Abul-'Abbas Ahmad ibn 'Abdul-Halim ibn 'Abdus-Salaam ibn Taymiyyah al-Harraani al-Hanbali ?, was born on 66lh/1263c at Harraan, an old city between Shaam and Iraq into a well known family. His father and grandfather and three of his brothers were well known ulama. When the Tatar hordes during the reign of Hulagu Khan launched their attack on Harraan, he was only seven. His family emigrated to Damascus in 667h/1268c which was ruled by the Mamluks of Egypt. Damascus was the center of Islamic studies at that time, and Ahmad ibn Taymiyyah begun studying with the great ulama of his time, among them a woman 'alim by the name Zaynab bint Makki who taught him hadeeth. Imaam adh-Dhahabi ? mentioned forty male and four female teachers. Other account put the number to over two hundred teachers. From an early age he was known for strong memory, speed of comprehension, arguments and strict observance of time. He learnt the Hanbali fiqh from his own father and then became a distinguished representative of the Hanbali school of law. Shaykh Sharaf ad-Deen al-Maqdasi ? (d 694h) permitted him to give fatwas when he was only 19. At 22, Ibn Taymiyyah ? was appointed as a teacher at Daar al-Hadeeth as-Sukriyyah. He begun to give fatwas on religious legal matters without following any of the traditional legal schools, the Hanafi, Maaliki, Shafi'i and Hanbali. This made many enemies among the ulama of the traditional Orthodox Schools, who falsely accused him, of all kinds of heretical beliefs. Among them was the famous Muslim medieval traveller, Ibn Batuta, who visited Damascus while Ibn Taymiyyah ? was in jail. He began to teach tafseer at the Umayyad masjid and in 695h/1296c he began to teach at the Hanbaleeyyah in Damascus. Soon he became prominent among the leading ulama of Syria and also became immensely popular with the masses. The ordeals faced by Ibn Taymiyyah ? was a hidden blessing in disguise. He turned them into great opportunities to increase eeman, give da'wah and devote himself to Allaah. As a result his teachings spread far and wide. He is reported to have read over a hundred tafseers of the Qur'an. Shaykh Kamaal ad-Deen Ibn az-Zamlakaani ?, who debated with ibn Taymiyyah ? on more than one occasion, said: Whenever he was questioned on a particular field of knowledge, the one who witnessed and heard concluded that he had no other knowledge of any field and that no one possessed such as his knowledge. The jurists of all groups, wherever they sat with him, they would benefit from him regarding their own school of thought in areas they previously were unaware of. It is not known that he debated anyone whereby the discussion came to a standstill or that whenever he spoke on about a particular field of knowledge whether it be related to the sciences of the shari'ah or else - that he would not then excel the specialists of that field and those who are affiliated to it. Al-Haafidh Badr ad-Deen al-'Aynee al-Hanafi ? said: He is the imaam, the noble, the masterful, the pious, the pure, the devout, the proficient in the two sciences of hadeeth and tafseer, fiqh and the two fundamentals (Book and Sunnah) with determination and precision. He is the sharp sword against the innovators, the authority, who established the matters of the religion and the great commander of the good and forbidder of evil. He possessed (noble) concern, bravery and embarked upon that which frightened and deterred. He was of much dhikr, fasting, salaat and other worship. Ibn Hajar al-Asqalani ? said: Indeed he is excused for his mistakes because he is one of the imaams of his time and it has been testified that he fulfilled the conditions of ijtihad …From the astonishing qualities of this man was that he was the severest of people against the People of Innovation, ∗ Source:

. 994 .

fatwa-online.com, qsep.com and others [142, 144].

A.1

Legacy of Shaykh-ul-Islaam ibn Taymiyyah

the Rawafidah, the Hululiyyah and the Ittihadiyyah â&#x20AC;ŚIt is obligatory upon the one who donned the robe of knowledge and possesses intelligence that he consider the words of a man based upon his well-known books or from the tongues of those who are trusted to accurately convey his words.

War Against Tatars When Tataar led by Ghazzaan (also known as Mahmud) defeated Mamluk sultan of Egypt near Damascus, all the notable of the city fled. However, Ibn Taymiyyah ? led a delegation to meet Ghazaan at Nabak and he granted amnesty to the people of Damascus. Not one of the 'ulama dared to say anything to him except Ibn Taymiyyah ? who said: You claim that you are Muslim and you have with you mu'adhdhins, judges, imaam and shaykh but you invaded us and reached our country for what? While your father and your grandfather, Hulago, were non-believers, they did not attack the land of Islaam, rather, they promised not to attack and they kept their promise. But you promised and broke your promise. When the news of Tataar advancing towards Damascus again, and people begun to leave in large numbers, Ibn Taymiyyah ? exhorted the people to defend the city. He personally went to to appeal to Sultan to speed up his journey to Damascus. When he realized that the sultan was hesitant to do what he asked of him, he threatened the sultan by saying: "If you turn your back on Syria we will appoint a Sultan over it who can defend it and enjoy it at the time of peace". At last the Muslim forces of Egypt and Syria encountered the Tataar forces at Thaqab during Ramadhan 702h/1303c and after a bloody conflict the Muslims defeated and dispersed the Tataar armies.

Against Heretic Beliefs Ibn Taymiyyah ? earned the hostility of sufis and government authorities under their influence, by writing against such books as al-Futuhaat al-Makkah ("the Makkan Revelations") and Fusoos al-Hakeem ("The Mosaic of Wisdom") of Shaykh Muheeuddeen ibn al-'Arabi (d 638h/1240c) the most respected sufi and teacher of tasawwuf - as incompatible with the teachings of the Qur'an and the Sunnah. His fight was not limited to the sufis and the people who followed the heretical innovations and saint worship. Once the Tataar threat was eliminated, Ibn Taymiyyah ? again devoted himself to his mission of his intellectual pursuit and teaching. At the same time, he continued to wage jihaad against the heretical sects like the Baatinites and their followers, the Assassins (Hasheeshiyoon), Ismaeelites, Haakimites and Nusayrites living in the hilly tracts of Syria who had invited the Crusaders and the Tataars to invade the Muslim lands, helped these invaders against the Muslims and looted and plundered the weak and defenceless population. Ibn Taymiyyah ? personally led expeditions against these sects. The authorities put him in jail many times because of his fatwas on many legal and social issues. In 705h, Ibn Taymiyyah ? went to battle with a brigade and the deputy Sultan of Shaam and gained victory over Raafidah. He was exiled to Alexandria Baybaan al-Jashnikeer in 709h/1309h. About this period he once said: If they kill me it will be martyrdom for me. If they expel me, it will be migration for me; if they expel me to Cyprus, I will call its people to Allaah so that they answer me. If they imprison me, it will be a place of worship for me. In Cairo, where he stayed for three years, a royal edict in 718h/1318c forbade him from giving legal opinions in issues related to three talaqs. Ibn Taymiyyah ? died in jail in Damascus in 728h/1328c at the age of 67. At the time he was banned from reading and writing. Despite the lies and slanders

995

1 2 3 4 5 6 7 8 9 10 11

APPENDIX A: Great Personalities

against him, a great multitude of people attended his funeral prayers. "Markets in Damascus were closed…Governors, scholars and jurists all came out." He was a source of strength for many and his intellectual legacy endure to this day. Ibn Qayyim ? said about him: Allaah knows, I have never seen anyone who had a better life than this. Despite the difficulties and all that expunges comfort and luxury, nay, things completely opposite to them; despite imprisonment, intimidation and oppression, ibn Taymiyyah had a purer life than anyone could. He was the most generous, the strongest of heart and the most joyful of souls, with the radiance of bliss in his face. When we were seized with fear and our thoughts turned negative, and the earth grew narrow for us, we would go to him. No sooner did we look at him and hear his words, all these feelings would leave us to be replaced by relief, strength, certainty and tranquillity.

Intellectual Legacy Ibn Taymiyyah ? occupied a highly honourable place among his contemporaries due to his prodigious memory, intellectual brilliance, encyclopaedic knowledge and dauntless courage. He is described as a great orator, brave and fearless, resolute, disciplined, very pious, resigned and contended, noble and forgiving, just and ever determined. A summary of his reformative effort include: • Revival of unadulterated faith in and adherence to tawheed. • Eradication of pantheistic beliefs and customs. • Criticism of Philosophy, ahl al-Kalam - such as the Jahmiyyah, Mu'tazilah and many of Asha'irah. • Extirpation of un-Islamic beliefs through refutation of Christianity and Raafidah. Ibn Taymiyyah ?'s efforts and reformist endeavours energized the call towards returning to the pure religion, and the impact of his da'wah were seen much beyond Egypt and Syria, where he resided. Many reform minded thinkers attributed the basis of their understanding in his works. However, "…they cannot truly claim to be on the way of Shaykhul-Islaam because even though, these movements/thinkers find common cause with him in some aspects of his life and ways, they differ with him in his fundamental approach." "The most notable impact of Ibn Taymiyyah's teachings in the modern era can be seen by the effect on the most prominent reformer of the eighteenth century, Shaykh Muhammad ibn Abdul Wahhab ?. He raised the banner of tawheed in the Arabian Peninsula at a time when practices like veneration and invoking graves, trees and stones for help, making vows to them and believing that they can harm or benefit were rampant. …It became a stepping-stone for the da'wah of tawheed to spread to places far and wide like Sudan, Indonesia and most notably to India." Among his most noted students were the hadeeth masters Ibn al-Qayyim, al-Dhahabi, Ibn Kathir, and Muhammad ibn Ahmad ibn 'Abd al-Hadi al-Maqdisi (d 744h) as well as the Hanbali jurist and hadeeth narrator Siraj al-Din Abu Hafs. 'Umar ibn 'Ali ibn Musa al-Azji al-Bazzar (d 749h) ⋄ . The writings of Ibn Taymiyyah ? run into hundreds, 621 according to one account. Many of his books are republished extensively in Syria, Egypt, Arabia, and India. Many books of him and about him have been published in English. Some of his known books are: • Al-Jawaab as-Saheeh liman baddala Deen al-Maseeh (An answer to the criticism against Islaam by the Christians). • Radd 'ala al-Mantiqiyyeen (A refutation of the philosopher). • Kitaab as-Siyaasah ash-Shar'iyyah (Political theory and government). ⋄ He

. 996 .

should not be confused with the Hafidh Abu Bakr al-Bazzar (d 292h)!

A.1

Legacy of Shaykh-ul-Islaam ibn Taymiyyah

• Minhaaj as-Sunnah an-Nabawiyyah (A refutation of Sheeite beliefs written in response to Minhaaj al-Karanmah of Ibn al-Mutahhir al-Hillee). • Ziyaarah al-Quboor (A criticism of saint-workshop, intercession, superstitious beliefs). • Majmoo'at ar-Rasaail al-Kubra. • Majmoo'at al-Fataawa. • Majmoo'at ar-Rasaail wa al-Masaail (Articles and legal opinions). • Majmoo'at Shaykh al-Islaam Ahmad ibn Taymiyyah (Discussion on Islaamic jurisprudence and legal opinions enunciated by Ibn Taymiyyah). • Sharh Futuh al-Ghayb —(Commentary on Revelations of the Unseen by Abdul Qadir Jilani) • al-Uboodiyyah —(Servitude to Allaah) • al-Aqeedah Al-Waasittiyah —(The Creed to the People of Waasittiyah) • al-Aqeedah Al-Hamawiyyah —(The Creed to the People of Hamawiyyah) • al-Furqan bayan Awliya ar-Rahman wa awliya ash-Shaytan - (The Definitive Criterion Between the Awliya of the Most Merciful and the awliyah of shaitaan) • Kitaab al-Eeman. Among many of his famous quotes: The whole religion revolves around knowing the truth and acting by it, and action must be accompanied by patience. Every punishment from Him is pure justice and every blessing from Him is pure grace. The jihaad against the soul is the foundation for the jihaad against the disbelievers and hypocrites. A man will never fear something besides Allaah unless it be due to a disease in his heart. Trials and tribulations are like feeling the heat and cold, when onw knows that they cannot be avoided, he will not feel anger at their onset, nor will he be distressed or disheartened. Among the students and intellectual heirs of Ibn Taymiyyah ? are: Ibn Kathir ?, Ibn al-Qayyim ?, al-Dhahabi ?, Muhammad ibn Abd al-Wahhab ?. To include in the words of Mawlana Abu al-Hasan 'Alee Nadwi ? who has paid a glowing tribute to Ibn Taymiyyah ? as follows: Ibn Taymiyyah interpreted the Qur'an and Sunnah, established the superiority of Islaam over heresy, Philosophical concepts and other faiths and contributed to a genuine revival of religion after a deep study and deliberation that was necessary for lighting the religions and intellectual waywardness of the time. Seeking to surpass his opponents he mastered the methodology employed by them to attack Islaam. In fact, his learning, his erudition, his intellectual attainment and his mental grit always left his adversaries spell bound [365].

997

1 2 3 4 5 6 7 8 9 10 11

A.2

APPENDIX A: Great Personalities

Legacy of Imaam Muhammad ibn ʼAbd al-Wahhab Shaykh Muhammad ibn 'Abd al-Wahhab ?, was born in 1115h/1703c, in Ayina to the north of Riyadh, into the family of Musharraf of the tribe of Tameem. His grandfather Sulaiman ibn Ali was probably the greatest 'alim in Najd during the eleventh century h [422]. He studied the Hanbali Jurisprudence, tafseer and hadeeth from his father, who was a qadi of al-Uyainah. By ten he was able to commit the Qur'an to memory and lead salaat with jama'ah. His father arranged to get him married that year. Since his childhood, he focused on tafseer, hadeeth and 'aqeedah. Writings of Shaykh al-Islaam Ibn Taymiyyah ? and Ibn al-Qayyim ? in particular left a lasting impression on him. In order to deepen his knowledge he travelled to Najd, Basra and Syria. He stayed for a long time in Basra, where he pursued his studies under a number of renowned ulama, among whom Shaykh Muhammad Majmui ? was most prominent. Whilst studying, he compiled and published many valuable books on the topic of innovations, superstitions and the supplication to the dead ones in the graves. The widespread shirk throughout Najd only made such topic so urgent. People used to approach trunks of date palm and graves of pious to seek help. Many would even take refuge with jinns. In fact the condition of the surrounding nations was not much better, if anything worse. Shaykh Muhammad ? sought to reform the people to rid the people of these practices of Jahiliyah. He started with his call to the people in the town of Harimala. He called people to return back to Qur'an and Sunnah. In fury, the people of Jahiliyah started their own propaganda against him. This even led to disputes with his father. The people said, "Verily Ibn Abdul-Wahhab has come to us with a new religion and a fifth school of thought [379]." Despite all the trials, Allaah blessed his struggle to spread pure tawheed in Arabian Peninsula and wider world ⋏ . Under his wise leadership the shari'ah was established in its totality, based on the Book of Allaah and the Sunnah. Many sincere scholars and propagators of Islaam were inspired by his teachings and guided by its example. Indeed, the revivalist movement begun by Shaykh Muhammad bin Abdul Wahhab "…was a blessed movement, like a good tree, the root of which is firm, and the branches of which stand tall in the sky [416]." There exist a lot of misconceptions about Shaykh Muhammad ibn 'Abd al-Wahhab and his da'wah. These are spread by the enemies and lazy minds who rely on heresay ▷ rather than intellect. For example, it is often said that he and his followers do not say salaam to prophet but this is a blatant lie. Some say that he was against the four madhabs. In fact, he was the follower of Hanbali madhab but not a bigot. Among his writings are: Kitaab al-Tawheed, Kashf ush-Shubuhaat and al-Usool as-Salasah. ⋏ Thomas

Arnold wrote about wahabi influences thus [194]:

…the revival of religious life which dates from the Wahhabi reformation at the end of the last century: though this new departure has long lost all political significance outside the confines of Najd, as a religious revival its influence is felt throughout Africa, India and the Malay Archipelago even to the present day, and has given birth to numerous movements which take rank among the most powerful influences in the Islamic world. After observing how closely connected many of the Muslim groups are with this wide-spread revival he continues: …the fervid zeal it has stirred up, the new life it has infused into existing religious institutions, the impetus it has given to theological study and to the organisation of devotional exercises, have all served to awake and keep alive the innate proselytising spirit of Islaam. ▷ There exists a story that one Indian shaykh used to curse Shaykh Muhammad ibn 'Abd al Wahhab in his du'a

to Allaah regularly. Then one of his Saudi students devised a plan bring this situation to an end. He presented the shaykh with "Kitaab at-Tawheed" after peeling off the biography of the author including the cover. So the shaykh read the book and was pleased with it. Amazingly, the next day the shaykh started to praise the book saying that it was one of the best books written on the subject. The student then informed him about the author and the gave cover of the book. He was astounded and felt regretful and consequently changed his opinion on Shaykh Muhammad ibn 'Abd al Wahhab and supplicated for him [379].

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Support of Saud Family Allaah I fortified the da'wah of Shaykh Muhammad ibn 'Abd al-Wahhab ? with the kings of Saudi family. So those who wanted clarification in tawheed then explanation was given to them. Yet when they rebelled or stood in the way of da'wah, then swords were unsheathed. The present state of Saudi Arabia is one of the blessed fruits of his da'wah. It also throttled the royal family into a unique and enviable position in the world. When atmosphere in Harimala turned hostile, the shaykh returned to his native town Ayina, where his forefathers once lived and ruled. There he met Uthman bin Hamd bin Muammar, to whom he explained his reformist movement based on the Qur'an and Sunnah. He told Uthman that if he upholds the cause of Allaah, then soon he would take leadership of Najd and of course eternal bliss. Uthman duly obliged. The shaykh continued to exhort people to single out Allaah for worship and implement pure sunnah. Trees were cut from places of worship. With the help of Uthman, he brought down the dome over the grave of Zaid ibn al Khattab. He also carried out the hudud punishment on a woman who had confessed to adultery. As shaykh's reputation spread, Sulaiman bin Muhammad bin Urai'ir, the Governor of Ahsa ordered Uthman to slay the shaykh or loose revenue. Instead, Uthman asked the shaykh to leave the town. The shaykh then left the town on foot escorted by a horsemen in the scorching sun, with only the thought of Allaah, until he reached Dariya. He became the guest of Abd al-Rahman bin Suwailim. The shaykh continued his da'wah and among the people who visited him were two brothers of Prince Muhammad bin Saud. The two brothers considered it a blessing from Allaah that he went to their town. The two brothers encouraged the prince to meet the shaykh. He invited the prince to accept the message of tawheed which was far removed from the polytheistic practices and notions prevalent among the people of the Najd. He wished that the prince assume leadership of the Muslims. The prince acceded to the wish and offered support to carry out his effort. He also promised to adhere to the sunnah of rasulullah r to command the good and to prohibit the evil. Thus, Wahabism as an alliance of religious-political force was born. The shaykh settled in Dariya and it was then they resorted to sword to defend this movement. Even Uthman regretted turning the shaykh away. Village by village fell to this alliance. Following the conquest of Riyadh in 1187h, the shaykh entrusted the governing of the people to Prince Abdul Aziz bin Muhammad bin Saud and devoted his time to da'wah. Prince Muhammad and his son Abd alAziz always consulted him for ruling. In order to strengthen their alliance, the shaykh also married a daughter of Muhammad ibn Saud. Having cemented the da'wah with a group of fervent followers and the statesmanship of Ibn Saud family, Imaam Muhammad ? passed away in 1206h. Such an alliance is not something new. After the Khulafa Rashideen, the leadership of the people and the deen were combined in only few individuals such as Umar bin Abdul Aziz ?. In the Qur'an we also find such alliances as well:

They said: "O Dhul-Qarnain! Verily, Ya'juj and Ma'juj are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?" He said: "That (wealth, authority and power) in which my Lord had established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier. | 18:94-5 |

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Shaykh Salih al-Fawzaan ? said about Saudi Arabia in al-Ajwibah al-Mufeedah: The Saudi state ever since it began has always aided the deen and its adherents. And it was not founded except upon this basis. And whatever it does at the moment in spending material wealth to support Muslims in every place, setting up centres and masjids, sending du'at (to other countries), printing books – at the forefront of which is the Noble Qur'an, opening centres of learning and faculties of knowledge, and its judging by the Islamic Shari'ah (Tahkeemuhaa lish-Sharee’at il-Islaamiyyah), and also setting up a separate body for enjoining the good and forbidding the evil in every city – then all of this is a clear and evident proof of it's aid to Islaam and its adherents. And this is a thorn (shajiyyun, lit. grievance, distress) in the throats of the people of hypocrisy (Ahl un-Nifaq) and the people of evil and dissension (Shiqaq). And Allaah is the Aider of His deen even if the pagans and the biased partisans may detest it. And we do not say that this state is perfect from every single aspect and that it does not have any mistakes. Mistakes occur by every single person and we ask Allaah that he helps this state in correcting its mistakes. But if this person (who makes such a claim) was to look at his own self, he would find mistakes that would prevent his tongue from speaking about others and make him feel ashamed of looking at others [382]. Shaykh 'Abdus-Salaam said concerning how Saudi Kings upheld Islaam throughout the ages when the ummah was experimenting with various alien systems [419]: …When the Islamic world was invaded by the destructive groups and schools of thoughts of communism, atheism, nationalism and profligacy, the people in authority of these countries stood against these schools of thoughts and movements observantly and forcibly prevented any destructive ideology, madhab, disbelieving creed or false innovation. King 'Abdul 'Aziz said: We have no honour except with Islaam and we have no weapon except holding firm to it. If we preserve it then we will preserve our honour and our weapon, but if we let it go then we would have let ourselves go and gained the anger of Allaah… King Faisal bin 'Abdul 'Aziz ? said during hajj in 1389h/1969c: Many of us, and Allaah's refuge is sought, take from their creed and religion and adhere to the view, ideas and strange principles that they deliver which were mothered by the east but all of it has one main point: to try to destroy this deen and destroy the Islamic 'aqeedah. This is because they feel that Islaam is the only system of rule that protects its children from the evil of their enmity and plots against the Muslims; and prevents all Muslims throughout the world from falling under the mercy of their enemies and under their control… King Fahd bin 'Abdul 'Aziz

? stated

when he met the Majlis ash-Shuraa on

Rajab

1404h:

We are a country which will, by the will of Allaah, adhere to the Book of Allaah and the sunnah of His Messenger and we will not leave off it in any situation.

Wahabiʼs Take on Salafi Daʼwah If the salafi da'wah mean "a call to the 'aqeedah, understanding and methodology of the salaf-assaliheen" then wahabi movement is probably the most successful pioneer of this da'wah. Anyone looking at the salafi da'wah will quickly come to know all the different group subscribing to this da'wah. Some only promote 'aqeedah, others promote the understanding of the salaf and while yet others implement the manhaj of the salaf in every way.

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As for the identity and status of the salaf according to da'wah then the following quotes should suffice. Allaah I said:

And the foremost to embrace Islaam of the muhajirs and the ansaar and also those who followed them exactly with good conduct - Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them gardens under which rivers flow, to dwell therein forever. That is the supreme success. | 9:100 |

And whoever contradicts and opposes the Messenger r after the right path has been shown clearly to him, and follows other than the way of the believers - We shall keep him in the path he has chosen, and drive him into jahannam â&#x20AC;&#x201C; what an evil destination! | 4:115 | Shaykh-ul-lslaam ibn Taymiyyah ? commented on this ayah: All who contradict and oppose the Messenger r, after the right path has been clearly shown to them, have followed other than the path of the believers. And all who follow other than the path of the believers have contradicted and opposed the Messenger r. If one thinks that he is mistaken in following the path of the faithful believers, he is in the same position as one who thinks that he is mistaken in following the Messenger r [418]. Ulama of latter generation who are generally considered to be from the salaf are: Abu Hanifah ?, al-Awzai ?, ath-Thawn ?, al-Laith bin Sad ?, Malik bin Anas ?, Abdullah bin al-Mubarak ?, Sufyan bin 'Uyainah ?, ash-Shafi'i ?, Is'haq ?, Ahmad bin Hanbal ?, al-Bukhari ?, Muslim ?, Abu Dawud ?, Ibn Taymiyyah ?, adh-Dhahabi ?, Ibn ul-Qayyim ?, Ibn Kathir ?, Muhammad bin 'Abdil Wahhab ? and his many students, and, in our time: 'Abdul 'Aziz bin Baz ?, Muhammad Nasir ud-Din al-Albani ? and countless others [418]. Shaykh Albani ? said [73]: So these were the followers in the first generation, the generation of the righteous and pure sahaaba f. Then there were those who came after them saying:

Our Lord, forgive us and our brothers who preceded us in eeman.

| 59:10 |

So it is obligatory for the one who wishes to be from amongst the Saved Sect that he must act in accordance to what these sahaaba and the taabi'een were upon. And they were the Salaf-us-Saalih whom we must take as an example. A true Salafi adheres to the sunnah of the Prophet said,

and of his sahaaba f after him. Rasulullah

Adhere very closely to my Sunnah and the Sunnah of the rightly guided successors after me; bite on to it with your molar teeth, and beware of the newly invented matters [10, 9]. It is a mutawaatir hadeeth in which rasulullah r said: The best of people are my generation, then those who follow them [6, 8, 12, 9].

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These concurs with the statement of Imaam Ahmad ?: Do not speak about an issue in which you do not have an imaam ⋆ . One will not come across anything, except that there is a position established concerning it from the sahaaba of the Prophet r / . He gives precedence to the Word of Allaah and of His Prophet r over the opinion of anyone else, in according with the ayah:

O you who believe! Make not (a decision) in advance before Allaah and His Messenger r, and fear Allaah. Verily, Allaah is All-Hearing, All-Knowing. | 49:1 | Further, "A true Salafi is not of the Khawarij who consider most Muslims to be kaafirs because of committing sins. …the true Salafs are Ahl us-Sunnati wal-Jamaah. They are at-Ta'ifat ul-Mansurah (the Aided, Victorious Group) and al-Firqat un-Najiyah (the Saved Party) which have been described in several hadeeths. Rasulullah r said: A group from my ummah will always be aided with victory as they continue to persevere upon the Truth; they will not be harmed by those who abandon them or those who oppose them [8]. This ummah will split into seventy three parties, all of which will go to jahannam - except one party: the one which will follow the same path as what I and my companions are following today [10, 9] ϶ . The use of word "salaf" is found the hadeeth and its intended uses can be found in the early discourses of the early imaams of this ummah, such as those from sahaaba f , taabi'i and tabi'i't-taabi'i. In its latter day use the salafi da'wah can be traced back to Shaykh Ibn Taymiyyah, Jamal al-Din al-Afghani and Muhammad Abdu and others. They had different degrees of success in reviving this da'wah. "In most Arab countries, the reformist Salafism of Afghani and Abdu φ eventually dissolved into the nationalist movement after connecting and uniting, during the period of the Protectorates, clerics who had graduated from traditional courses and young nationalists who had studied at European universities [417]." The wahabi movement embraced salafi da'wah and they are one of its main drivers. However, no one has any monopoly over it! Today salafism stands for a diversified ideologically and religiously motivated trend and which cannot be followed as a unified discourse or group or authority. The salafi da'wah has been called upon to develop various revivalist movements - though they diverge widely in methodology. Differences in terms of 'aqeedah, aims and objectives is less obvious. As a rough guide, all wahabis are salafis, but not all salafis are wahabis. The wahabi version of the salafi movement is among the the most conservative and pietist of salafi groups. Consequently, they are at loggerheads over politically active salafi groups at the opposite end of the spectrum. In a speech in Makkah al-Mukarramah, King 'Abdul 'Aziz ? said [419]: They call us "Wahabis" and they call our madhab "Wahabi" with the idea that it is a distinct madhab. This is incorrect and it emerged from false propaganda which is spread by the biased people with personal interests, for we are not people of a new madhab or a new 'aqeedah. Muhammad ibn 'Abdul Wahhaab did not come with anything new for our 'aqeedah is the 'aqeedah of the Salaf us-Saalih which is transmitted in the Book of Allaah, the sunnah of His Messenger and what the Salaf us-Saalih followed. ⋆ Refer

to Manaaqib Ahmad of Ibnul-Jawzee. to Masaa'il Ahmad of Abee Daawood as-Sijjistaanee. ϶ Taken from "An Introduction to the Salafi Da'wah [418]." φ Jamal al-Din al-Afghani and Muhammad Abdu were known to be associated with freemasons!! / Refer

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King 'Abdul 'Aziz ? also said [419]: What we traverse is the way of the Salaf us-Saalih and we do not make takfeer of anyone except those who Allaah and His Messenger make takfeer of. There is not a madhab like the madhab of the Salaf us-Saalih and we do not support one particular madhab over another, for Abu Hanifah, Maalik, ash-Shaafi’ee and Ibn Hanbal are all our imaams. Despite the difficulty, and in order not to leave a gap in understanding, the practical objectives of salafi da'wah is now enumerated [418]: 1.

Return to the sublime Qur'an and to the Prophet's authentic sunnah, and comprehend them both in accordance with the understanding and practice of as-Salaf.

Reject symbolic interpretation of Allaah's Names and Attributes (as done by sects such as the Mu'tazila and Asha'irah).

Caution Muslims and exhort them to cleanse their lives of all forms of: shirk, bid'ahs, and philosophy or other thoughts alien to the pure, essential tenets of Islaam.

Cleanse the sunnah of the weak and fabricated narrations. The problems referred to in this and the previous point have marred the clarity of Islaam and have prevented the progress of Muslims.

Educate Muslims and urge them to comply with the true deen, to act according to its teachings, and to adorn themselves with its virtues and ethics.

Strive to revive Islamic thought within the boundaries of Islamic principles, and oppose stubborn adherence to madhabs and prejudiced loyalty to parties. These problems have diverted Muslims from the pure original sources of Islaam, and have deviated them from the honest Islamic brotherhood called to by Allaah.

Present realistic Islamic solutions to contemporary problems, and strive to resume a true Islamic way of life and to establish a true Islamic society governed by Allaah's law.

In practice, the following features of salafi da'wah can be observed: • By and large the da'wah is confined to amongst the Muslims. Da'wah is spread amongst acquaintances, friends, relatives and other social circles. • As the sunnah is encouraged, the changes in lifestyle, when it occurs, is quite obvious. • Lack of leadership and organisation often leads to argumentations and splintering of groups. • Of the means of da'wah - books, lectures and circles dominate. Use of new media is encouraged. • The knowledge of tawheed and its branches is emphasised. When the followers lose sight of the object of 'aqeedah - which is to underpin embracing a pure "way of life", this knowledge becomes mere dogmas. • Among those who are new in the effort, there is a tendency to ask for evidence on everything, even rejecting aspects of deen out of hand.

Clarifying Myths Never did anyone raised a call to Allaah, but it accompanied enemies from the people of desire and ignorance. They tried to falsify its cause and spread slander against it in order to cause fitnah. With regards to the da'wah of Imaam Muhammad ibn 'Abd al-Wahhab, a number of myths were slapped against his effort. Some of these notions are discussed next.

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Imaam Muhammad ibn ʼAbd al-Wahhab Rebelled Against Ottoman Khilaafa The shaykh never rebelled as he did not believe in rebelling against khalifa. In a letter to the people of al-Qaseem, he wrote as reported in Majmoo’at Mu'allafaat al-Shaykh: I believe that it is obligatory to hear and obey the leaders of the Muslims, whether they are righteous or immoral, so long as they do not enjoin disobedience towards Allaah. Whoever has become khalifa and the people have given him their support and accepted him, even if he has gained the position of khalifa by force, is to be obeyed and it is haraam to rebel against him. Shaykh Saalih Al-'Abood explains: Najd never came under Ottoman rule, because the rule of the Ottoman state never reached that far, no Ottoman governor was appointed over that region and the Turkish soldiers never marched through its land during the period that preceded the emergence of the call of Shaykh Muhammad ibn 'Abd al-Wahhaab. This fact is indicated by the fact that the Ottoman state was divided into administrative provinces. This is known from a Turkish document entitled "Qawaaneen Aal 'Uthmaan Mudaameen Daftar alDeewaan" (Laws of the Ottomans concerning what is contained in the Legislation), which was written by Yameen ‘Ali Effendi who was in charge of the Constitution in 1018h/1609c. This document indicates that from the beginning of the eleventh century h the Ottoman state was divided into 23 provinces, of which 14 were Arabic provinces, and the land of Najd was not one of them, with the except of al-Ihsa', if we count al-Ihsa' as part of Najd [32]. "It is true that in some parts of Najd, the names of the Ottoman khalifas would be invoked in the Friday Sermons, but beyond that there was virtually no contact between the two. In fact, due to other internal and external problems, the Ottomans had to give up control of both Yemen and al-Ahsaa. (In al-Ahsaa, the Tribe of Khaalid revolted against them in the year 1050h [422]." Shaykh bin Baz ? said as reported in Da’aawa al-Munaawi’een: Najd consisted of small emirates and scattered villages, and each town or village, no matter how small, was ruled by an independent emir. These were emirates between which there were fighting, wars and disputes. So Shaykh Muhammad ibn 'Abd alWahhaab did not rebel against the Ottoman state, rather he rebelled against the corrupt situation in his own land, and he strove in jihaad for the sake of Allaah and persisted until the light of this call spread to other lands… [32].

English Helped Wahabis to Destroy Ottoman Khilaafa First of all Shaykh Muhammad ibn 'Abd al-Wahhaab begun his call in 1811c and the khilaafa was abolished in 1922c. Therefore, the Shaykh could not have played any part in it. As for the wahabis, then on the contrary, "…the English were opposed to this call from the outset, fearing that it might wake up the Muslim world." The English had fears of their own. "The wahabi demands for tribute and periodic attacks on Oman had alienated the British, whose India Office labelled the wahabis as "predatory" and a threat to the stability, such as it was, of the peninsula's interior [420]." The English sent Captain Foster Sadler 1819c to congratulate Ibrahim Pasha on his success against the wahabis – during the war of Ibrahim Pasha in Dar'iyyah – and also to find out to what extent he was prepared to cooperate with the British authorities to reduce what they called wahabi piracy in the Arabian Gulf [32].

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Saudis have been at odds with the British many times, the latest being in 1950s when Saudi Arabia broke off diplomatic links due to Suez Crisis in support of Egypt and in 1973 when it cut off oil supply. The first time they were conflict was in 1820s when "British forces also directly engaged wahabi elements on land, battling the Anu Bu Ali tribe in both 1820 and 1821. Here the British suffered heavy losses in their first encounter, then returned with a larger force with which they decisively defeated the tribe and razed its town [420]." In 1846 when Saudi demanded tribute from Bahrain and Britain sent a fleet to Bahrains defence. "Faisal made peace, though Bahrain agreed to pay tribute. In 1861 Britain compelled Bahrain to agree to a treaty making it a British protectorate in the manner of the Trucial shaykhdoms [420]." By the turn of the twentieth century there were three dynasties ruling Arabia: Sherifs of Makkah, Rashidis is Hijaz and Ibn Saud in Najd. While, Sherifs had the money to master tribal allegiance and Rashids had the control of trade routes, the Ibn Saud needed a fighting force, Ikhwan. They were a devoted band true to the cause of wahabis. In 1912, Ibn Saud organised the Ikhwan, who left their nomadic lives to settle in communities called hijra - in a similar fashion to that of sahaaba f who emigrated from Makkah and settle amongst the community of Muslims in Madeenah. Ibn Saud provided the land, staples etc to the settlers. By 1915, more than 200 hujar had been established, which could master an army of 60000 men [420]. The purity and strictness of Ikhwan in implementing the shari'ah in their lives was only matched by their the severity in the battles against their enemies. Unlike Najd, Ottomans did have direct control over Hijaz, the part which had the Makkah and Madeenah. It was Sharif Husain, the Ottoman-appointed Sharif of Makkah and great grandfather of the King Husain of Jordan, who successfully rebelled against the Ottomans in 1916, which eventually culminated in the Arab revolt in the midst of World War I. For this Sharif Hussein blamed the Committee of Union and Progress (CUP) for changing Islamic law, disrespecting the words of Muhammad, and shelling the Makkah Haram [421]. Even before rebelling, Hussain Sharif declined the plea of Sultan to declare jihaad against the British. He was induced by the British to do so and got its protection as a result. The Ottomans held on to power in Madeenah until 1919 when certain Ottoman troops within the city of Madeenah were induced to rebel against their heroic leader, Fakhri Pasha [348]. During the WWI, while Germany supported the Ottomans, Britain courted both the Sharif Hussain and Ibn Saud. Britain employed Lawrence of Arabia was on the side of Hussein and Philby of Arabia ∗ on the side of Ibn Saud to ensure they have an influence over the winner. Ibn Saud got 5000 pounds per month in 1917 onwards from the British Tressury [423]. On March 3, 1924, the Ottoman khilaafa was officially abolished by the Kemalists in Turkey. Then on March 7, 1924, Sharif al-Husain pre-emptively claimed the khilaafa for himself. Ibn Saud announced his intention to mount a campaign against Hijaz at a 1924 meeting of Ikhwan and ulama. He cited Hussein’s interference with Najdi pilgrims as a reason for the attack [420]. He moved in against the Hashemite Hussain four days after Hussain's declaration of a new khilaafa. Within a few months Ibn Saud was able to conquer Makkah, and Husain fled to Jeddah. The British eventually intervened to remove him physically from the peninsula by offering him a comfortable exile in Cyprus. And soon Madeenah and Jeddah were also under Saudi-Wahabi rule [348]. Ibn Saud had already defeated the Rashidies in 1922. From 1927 to 1932 Ibn Saud continued to consolidate power throughout the Arabian Peninsula. In March 1929 he defeated elements of the Ikhwan, which had disobeyed his orders to cease raiding into neighbouring Syria, Iraq and the Gulf sheikdoms as par various treaties. In 1932, having conquered most of the peninsula, Ibn Saud renamed his dominions "Saudi Arabia" and proclaimed himself "King of Saudi Arabia". Having conquered Makkah from Hashemite rule in 1926,'Abd al-'Aziz came to rule over the Kingdom of the Hijaz and the Sultanate of Najd until 1932. ∗ Dissatisfied with British policy in the Middle East, he resigned from the foreign service in 1930, embraced Islaam, and took the name of Hajj Abdullah.

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Wahabis Support Terrorism Shaykh Suhaimee explains the achievement of Saudi Arabia thus [419]: The attempt by the Kingdom of Saudi Arabia (KSA) to apply the shari'ah was a complete attempt and it succeeded greatly in crushing backwardness, ignorance and crime and preserving security. People still remember the days when security was disturbed within the districts of the country and when their wealth, lives and honours were not safe. But then the situation turned around after the coming to power of King 'Abdul 'Aziz and his sons after him, as safety and security came along with assurance, the times of kidnapping, looting, greed, banditry ended. Crime became a thing of the past to the extent that people were almost unable to believe it. People near and far, enemies and friends, bore witness to what the rule of the Shari'ah achieved in our country, Saudi, may Allaah protect it. George Antonius stated: We would not be exaggerating if we say that the KSA has today obtained security and safety which has exceeded all of the countries of the world, and the most civilized states are not exempted from this. The wahabi ulama categorically denounced every act acts of terrorism in the name of Islaam at various times. Shaykh Muhammad bin Saalih al-'Uthaymeen district (in central Riyadh) in 1416h/1995c [419]:

? said

in his rebuttal of those who bombed 'Ulaya

This is not the means to rectification even though they may say "…we were only reformers" for rather they are corrupters in reality or they have hatred against this state (i.e. Saudi Arabia) and its people. For we do not know, and all praise is due to Allaah, a country that implements Islaam as this country does. Shaykh 'Abdul 'Aziz Bin Baaz ? said in Al-Fataawaa ash-Shar'iyyah fi'l-Qadaayaa al-'Asriyyah: Those who kill and attack people without a Divinely Legislated proof are terrorists and in turn they are corrupt. They affect security and cause mayhem for people within their societies [419]. Shaykh Saalih bin Fawzaan ? stated, deploring the criminal terrorist actions that took place in our country (i.e. Saudi Arabia) in the past [419]: Some of the hypocrites or ignoramuses claim that the Muslim schools (within the KSA) taught this (terrorist) ideology and that the curricula used in teaching includes this deviant ideology. As a result, they seek that the curriculum be changed, but we say: the people who have this (terrorist) ideology neither graduated from Muslim schools (in the KSA) nor took knowledge from the 'ulama of the Muslims. This is because they actually prohibit studying within the schools, institutes and colleges (of the KSA). They also hate the 'ulama of the Muslims and claim that these ulama are ignorant, describing them as being employees for the rulers, as a result, they studied with people who shared this deviant ideology and with the youngsters who were foolish minded, just as their predecessors branded the sahaaba as being ignorant.

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⋄

Maulana Ilyas Khandlawi ? was born in his maternal grandfathers home in Khandla, a village in the region of Saharanpur in India in 1303h/1886c. He spent his childhood there. Both his paternal and maternal families were famous for generations, for piety and learning. The ladies in these home used to recite Qur'an for hours on end, perform nawafil salaat and dhikr abundantly. They entertained children with stories of deeds and accomplishment of families of Syed Ahmad Shaheed ? and Shah Abdul Aziz ?. The mother of the maulana was a hafiza. She would recite Qur'an forty times during Ramadan. His father, Maulana Mohammad Ismail was the tutor of the children of Mirza Ilahi Bakhsh, who was related to Bahadur Shah Zafar, the last of the Mughal Emperor. Maulana Mohammad Ismail was very ford of recitation of Qur'an, and ensured some member of his family keeping vigil at night. His second son used to study till midnight, and then he would be replaced by Maulana Ismail himself. In the last part, the eldest son, Maulana Muhammad Ilyas would wake up to study Qur'an. Maulana Mohammad Ismail used to live in the house on top of the red gate of Chaunsath Khamba, Nizamuddin. Close to it was a small masjid with tin shed in front, hence it was known as Bangle Wali Masjid. Dhikr, ibaada, attending to needs of travellers and teaching Qur'an and instructing in eeman were the sole occupation of his life. "He used to take down the load from the heads of the thirsty labourers who passed that way, place it on the ground, draw water from the well and give it to them to drink, and, then offer two raka'as of salaat, expressing gratitude to Allaah I that He had given him the opportunity to serve His bondsmen, though he did not deserve it." Like all other children, the maulana begun his education in maktab, and according to family tradition, learnt the Qur'an by heart. In the family masjid, one and half rows were filled by huffaz apart from mu'azzin. From childhood, Maulana Ilyas showed signs of fervent feelings of sahaaba f. Eagerness and enthusiasm for eeman ingrained in his nature. His mother used to say, "Ilyas, I feel the aroma of the sahaaba in you." At other times, she would place her hand over him and say, "How is that I see figures resembling the sahaaba moving along with you?" Similarly, Shaykhul Hind Maulana Mahmood Hasan ? once remarked, "When I see Muhammad Ilyas, I am reminded of sahaaba." After maktab, the maulana started learning from his father in Nizamuddin. In 1897, following a request made by his older brother, Shaykh Muhammad Yahya ⋏ , who went to live with Maulana Rasheed Ahmad Gangohi ? (d 1905), Maulana went to Gangoh under the instruction of his brother. He was only 10 or 11 at the time. He stayed there for about 9 years. Maulana Gangohi took bait from him even when he was at teens due to his exceptional merits. In 1908, Maulana Mohammad Ilyas went to study Tirmidhi and Saheeh Bukhari under Shaykh Mahmood Hasan (d 1339h/1920c) who was amongst the major ulama of the Madrasa Deoband ▷ . He later renewed his bay'ah to Shaykh Khaleel Ahmad as-Saharanpuri who was one of the ulama of the Deoband. In 1910, Maulana Ilyas was recruited by Madrasa of Mazahir 'Uloom, Saharanpur as a teacher. Ulama held a very high regard for him. Once Shah Abdur Rahim Raipuri, Maulana Khalil Ahmad Saharanpuri and Maulana Ashraf Ali Thanwi ? (d 1364h/1943c) happened to be in Khandla. When it was time for salaat Maulana Ilyas was asked to lead it. All three were present in his nikah as well. He went to hajj in 1914 with Shaykh Khaleel Ahmad as-Saharanpuri.

⋄ It is impossible to reference everything that follows in the remainder of this section simply because of the nature of the effort. Its meant to shed some light - so the reader has been warned! Much of it is based on his biography by Maulana Abul Hasan Ali Nadwi [367]. For a really brief account refer to [425]. ⋏ He was a teacher at the Madrasa Mazahir 'Uloom in Saharanpur. ▷ Madrasa Deoband which is amongst the biggest Hanafi schools in the Indian sub-continent, was setup in the year 1283h/1867c.

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Reform in Mewat After the death of his father, who ran the madrasa at Bangle wali Masjid, Maulana Ilyas ? moved to Nizamuddin. The madrasa mostly had mewati children. The resources of the madrasa was so meagre that sometimes they had to starve, but the maulana bore it cheerfully. Once, during his absence, some residential quarters were built by Haji Abdur Rahman, an old friend of his and who was an ex-student of the madrasa. It made maulana so angry that he did not speak to him for a long time. Referring to certain madrasa, maulana remarked the building has become pakka (perfect), but the standard of education had gone down. On another occasion when he refused to take money from somebody, he told Haji Abdur Rahman, the work of eeman was not carried out with money, otherwise much wealth would have been granted to rasulullah r. The maulana spent time in solitude, occupying with worship and other spiritual exercises. He used to spend long hours at the gate of Arab Sara which was a favourite place with Nizamuddin Aulia, and situated north of Humayun's tomb. Students would go to him to pray in jama'at, get lessons and deliver lunch. He used to do wudu' and pray before commencing hadeeth lessons, and would not talk to anyone. Mewat has been a source of trouble for Delhi sultans for centuries. Many converted to Islaam and even their kings also converted to Islaam. But due to negligence of ulama their religious condition sunk so low that there was little to distinguish between their belief and practices and wholesale apostasy. Major Pawlett wrote in Alwar Gazatteer in 1878: All the Meos are, now, Muslims, but only in name. Their village deities are the same as those of the Hindu landlords, and they celebrate several Hindu festivals…They engage the services of the Brahmins to fix dates of marriages.…Very few of them know the kalima, and fewer still observe salaat regularly.…Men wear dhoti and loin-cloth. …Mosques are rarely to be seen in their villages… Similarly, Gazeteer of Bharatput wrote about them: The custom of Meos are a mixture of Hindu and Muslim customs.…They, also, visit other shrines in India, but do not perform Hajj…celebrate Holi and Diwali. …girls do not have share in ancestral property, and they give mixed Hindu and Muslim names to their children. They are wholly, illiterate…Their speech is rough and coarse. Intoxicants are widely in use. They are extremely weak of eeman and highly superstitious, and believe in omens and auguries. However, they did possess some excellent qualities such as "rugged simplicity, hardihood and firmness of purpose." In these they were far superior to the urban Muslims. "The Meos, in the twentieth century, were very much like the Arabs in the Age of Perversion. Following earlier ties with this family, Mewatis requested Maulana Ilyas to visit them. Being settled in Basti Nizamuddin, Maulana decided to establish madrasas in Mewat with the view of their reformation. This way the visit will not be mere honourable visit but would bring real benefits. The maulana visited Mewat, and after much persuasion, the maktab was established. He used to say, "Give me the pupils, I will provide the money." Once someone presented a purse with the request that he spends it exclusively for his own needs. He replied, "If we do not regard Allaah's work our own, how can we claim to be His bondsmen?" Within a few years hundreds of similar maktabs were running in Mewat. Despite the apparent success, Maulana Ilyas became dissatisfied with the progress. He found that the students who graduated out of these maktabs were incapable of rendering any real service to deen. Maktabs could barely exert any influence on the general pattern of living. In addition it did not address the problem of adults incurring the displeasure of Allaah owing to their apathy and ignorance.

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There was one incident which caused the maulana to further loose enthusiasm for maktabs. During one tour one youngman who completed study of Qur'an was presented before the maulana with much laudations. The sight of the man who was clean-shaven, wearing a dress which could not distinguish him from non-Muslims utterly shocked him. On the bright side, in such tour the maulana was able to solve many local disputes and family quarrels. The mewatis used to say, "This man so lean and thin, and yet he finds solution to whatever problem he takes on hand, and, somehow, even the most strong-headed obstinate persons submit to his decision without argument." Although, other ulama launched direct attack on un-Islamic practices of mewatis, repeated experience convinced Maulana Ilyas that the real malaise did not lie in individual correction or the correction of certain class of society.

Beginning of the Movement In 1925 Maulana Ilyas went to hajj for the second time. In Madeenah he showed signs of restlessness to the point of not leaving Madeenah. He used to say, During the stay at Madeenah I was commanded to this work and it was said to me that, 'I shall take the work from you.' For a few days, I was very worried. I did not know what a weak and helpless man like me could do. I, then, related it to a pious and sagacious person who remarked that there was no need to be anxious. What I had been told was not to carry out the task but that the task would be taken from me. He who was to take the service would do it in whatever way he pleased. Upon returning home, Maulana Ilyas begun tours and exhorting others to propagate basic tenets of Islaam such as kalima and salaat directly to the masses. People were quite unfamiliar to this kind of call and after much persuasion only a few people joined his movement. Then jamat was formed and the tour was planned for the few days and when that tour ended it was planned for few more days. This carried on in mewat for few years, meanwhile appeal was made to ulama and at public conferences organised by jama'at. When the maulana returned from third hajj, which was accompanied by Maulana Ihtishamul Hasan, his enthusiasm only increased. During hajj he spent most of his time in harem and took every opportunity talk and discuss about his effort. He did two tours of Mewat with around a hundred companions. The tours each lasted for about a month. Each time jama'ats were formed and different villages were allocated to them. They would go round and spread the Word of Allaah I. Maulana further realised that it was difficult for poor Mewatis peasants to spare time for formal religious education. Also their life could not be expected to be transformed with the very little time they could devote. According to the maulana for such people the only way to eradicate ignorance and bring deen was for them to go in jamat, spending times in centres, preaching kalima and salaat to common people, sitting in company ulama and religious mentors - listen and observe their manner and conducts. Besides, they could exert themselves in recitation of Qur'an, learn rules of the shari'ah, listen to life-accounts of sahaaba f. The maulana hoped the movement would come under the patronage of ulama and pious souls of the community and drive it forward. Although giving monetary donation common around the world, Maulana Ilyas ? revived a system of donating days, weeks and months - for the sake of the deen. He desired to rekindle the spark of eeman and ignite the spirit of dedication and sacrifice in this life for rewards of the aakhira. Only then inclination and ability to follow the complete deen become automatic. He wanted the workers of the movement to attain the level of suffering loss in trade and agriculture willingly for the sake of Allaah. Despite the difficulties and setbacks in the beginning, this enabled the Mewatis to realise the higher aims and ideals and subordinate material interests.

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Abul Hasan Nadwi ? comments on this success thus: The tremendous change that came over Mewat as a result of the untiring efforts of tabligh workers who moved from village to village, carrying their luggage on their backs, is, perhaps, without a parallel in recent times. Within a few years, the whole region emerged from darkness into light. Had a government, with all its resources in men and material, tried to bring the people nearer to eeman, it would not have achieved so much in such a short time. …Anyone who saw the tabligh parties of Mewat, travelling on foot, with blankets thrown on their shoulders, the siparas tucked under the arms and parched grain or bread tied in a corner of the mantle, their tongues engaged in dhikr, eyes showing the signs of nightly vigil and the mark of sajdah on the foreheads would have been reminded of the martyrdom of sahaaba of Bir Ma'ona who were killed while going on the mission of teaching the Qur'an and imparting the knowledge of the commandments of the shari'ah on the orders of rasulullah r. Qari Dawood, an elderly Mewati, says about the changes: All that I know is that things for which great effort were made in the past, but there was nothing to show are now taking place automatically and things to stop which great efforts were made and even battles were fought in the past, but not one of them could be eradicated are now disappearing by themselves. Despite the success, the maulana was sure that if the Mewatis did not make the tabligh tours a way of life and ceased to make an earnest endeavour for eeman, they would slip back into former condition, or even worse. In a letter, he warned, "The isolation, so far, was acting as a bulwark, on account of which other communities did not take notice of Mewatis. But now if the community does not protect itself, it will fall prey to their wicked intentions."

Reformation in the Wider Context In Delhi and in few other places, Maulana Ilyas ? engaged a few paid traditional preachers. But, seeing very little progress in two and a half years, he decided to do away with paid preachers. His desire to spread the movement further afield grew over time and became irresistible by 1938 when he went to hajj for the last time. He said about the Arabs: Didn't the people of Arabia deserve more than anyone else that the priceless gifts was taken back to them? The maulana left for hajj with a large group, including Maulana Ihtishamul Hasan, Molvi Muhammad Yusuf, Molvi Inamul Hasan and Haji Abdur Rahman. He addressed a group of noblemen in Bahra, along the way from Jeddah to Makkah. He had many discussions in Mina with Muslims from different parts of the world and addressed a public meeting. After hajj he consulted many leading Indian Muslims about extending tabligh effort in Arabia. Despite little enthusiasm among them, he was particularly encouraged by Maulana Shafiuddin. After lengthy discussions, one party of hajis from Bahrain promised to take the work in their land. Fruitful discussions were also held with merchants who settled in Arabia. With their insistence, Maulana Ilyas decided to call upon Sultan Ibn-Saud on 14th March 1938. The Sultan stepped down from his masnad to receive them. For forty minutes he gave a learned discourse on tawheed, the Qur'an and the Sunnah and the need to follow the shari'ah. A memorandum prepared by Maulana Ihtishamul Hasan in Arabic was sent to Raisal-Quazzat Abdullah bin Hasan and then the maulana met him personally. Throughout their stay in Makkah jama'at went out every morning and evening. He used to tell fellow companions that the effort was more important than going in umrah, or any other worship.

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Upon return from hajj the effort was extended from Mewat to Delhi. Conditions in city and around were better but similar to earlier condition of Mewat sinking. The families and towns which were cradle of learning and guidance were failing to replace their star personalities. Due to their busy life many would unashamedly say, "We are worldly people. We are the slaves of the stomach and dogs of the world." The other misconception was that anyone who could not devote 8-10 years in madrasa must resign to a life of ignorance. On the contrary, everyone must learn to live in deen in all its aspects and branches. The maulana had only one solution to offer - take eeman to the masses, then alone, could the environment be generated that gave rise to men of exceptional virtue and spirituality. Maulana Ilyas ? wanted the city-dwellers to adapt a life of "assistance and migration", i.e. toil and sacrifice foe the sake of the deen. Experience showed that despite listening to hundreds of sermons in their static environment, which could in theory change their life, people's deen did not improve, their eeman remained weak, their salaat remained just as defective, they even forgot what they learnt in childhood. The maulana did not believe in division of labour with some people serving the cause of Allaah and other looking after their worldly affairs - to him this division was not different than saying one person should only eat, while another only drank and yet another only clothed himself. The maulana wrote in one letter: Unless there is a practical example before the people, speeches from the pulpit cannot arouse them to action. If a plan of work did not follow the speeches, the people will not take the speeches seriously. When Mewatis started the effort in Delhi many impediments were put in from of them. They were denied access to stay in masjid, use lavatory or cook etc and some even faced wrath of the locals. Once the maulana wanted to discuss the work with Maulana Ashraf Ali Thanvi ? when work begun in Thana Bhawan, the latter said: It is needless to argue. Reasons may be given for and against anything. I have been convinced by the actual work that is being done. No further proof or discussion is needed. You have turned despair into hope. Similarly, teachers of Nadwatul Ulema, who went to get a first-hand experience in Mewat, came back pleasantly surprised, some calling it a "discovery." Soon, there was a gathering of Friday nights in Nizamuddin where jama'at workers and others could come. The maulana would give speeches before and after the evening meal. There was mashwara once a month as well - ulama were especially encouraged to participate in these. He would also speak after fajr or someone else could speak instead. The maulana would welcome visitors from all walks of life - many dignatories â&#x2039;&#x2020; and merchants from around Delhi often attended fajr salaat to listen to his speeches. However, whenever anybody came with monetary aid - he used to tell them flatly, he needs them, not their wealth. Monetary aid can only be taken from those who are active in jama'at effort. Conferences were held every month in Mewat. Maulana Ilyas ? as well as other ulama would deliver sermons and discourses. At the end they would exhort people to spare time in the path of Allaah. Other experienced muballigs would work among various prominent groups of people and ulama to enlist their support. To many this was an unique experience, when masjid would overflow with devotees and a general spiritual atmosphere would pervade all around. The first of massive gathering took place in November 1941, in Nooh, Gurgaon, when about 25,000 people participated. Maulana Husain Ahmad Madani / led the Juma salaat and the meeting ended without the need of any serious organisation. Mufti Kifayatullah, who was the greatest 'alim in India at the time and President of Jami'at Ulema-i-Hind, commented: I have been attending different political and religious conferences for the last 35 years, but I have yet to see a more impressive gathering. â&#x2039;&#x2020; Dr. / He

Zakir Hussain who later became President of India was a regular visitor. conducted lessons in hadeeth for about eighteen years in Masjid Nabawi.

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Maulana Ilyas's final days spent sending jama'at in far away places as Bombay, Peshawar and Karachi, from where there was a hope people of other nationalities would take the effort to their homeland. Another of maulana's focus was bringing the different groups of ulama and the commoners onto a common understanding so that all can work together fully, and misgivings and suspicions disappear. In one of these later days he explained: Brothers! We have not only deviated, but deviated far from the faith of rasulullah r . Government or any other form of political power can never be the goal of a Muslim. If we come into power through adherence to the path of rasulullah r, we are not going to shirk it. But surely, it is not our aim. We have only to give everything, including our lives in this path. Remember, the eradication of the evils rampant among the Muslims does not take place by enumerating them or dwelling upon their evilness. What needs to be done is to enlarge and heighten the few virtues they may have present in them. The evils will disappear by themselves. Addressing a maulana who came from Peshawar, Maulana Ilyas ? said: Brother, send a bigger jama'at. Even an ordinary thing cannot be done in the world without acquiring the necessary knowledge, so much so that a mentor is needed even to become a thief. â&#x20AC;ŚSo, how can one become proficient in an important thing like tabligh without gaining knowledge and skill in it? Referring to the effort, the maulana once wrote, â&#x20AC;ŚIs it not the practice of the Lord that He produces the cure when an epidemic has broken out? Maulana Ilyas once said: Like a Laundry men I have just set the pots of hot water. Even the clothes of wastemen will enter it. So Allaah will purify whichever he wishes [212]. Once, on hearing the news of colleague's illness, he said, "It is not much if one develops fever as a result of striving in the path of eeman when lives are being laid down for bread!" In spite of persistent ill-health he spared no pains to carry out the task he had undertaken. Sometimes, he covered as many as 25 miles in a day, on foot, during the tours of Mewat. He would find no time to eat for 36 or even 48 hours although the food was with him. He used to encourage the companions by saying, "On the other side of toil and hardship is Allaah. Whoever wants may come and meet Him." Much more can be said about the history of this effort especially since there is so much ignorance and misconception about this among the masses and ulama, but space here is limited. It was through the relentless effort of Maulana Ilyas that Allaah blessed this effort to spread around the world, an effort in which all can participate: the commoners and ulama, literate and illiterate, elite and laity, poor and wealthy, men and women, young and elderly, villagers and city-dwellers, pious and would be pious. There is no-one who can deny the benefit of this effort. Shaykh Uthaymeen ? of Saudi Arabia once said: In my view, it is a group that has much goodness to it, and from among the different groups I know of, it has the most profound influence. Many disbelievers have come to believe and many sinners have turned to righteousness through the da'wah efforts of jama'at [104]. On July 12, 1944 Maulana Ilyas ? asked a successor to be selected from six of his trusted companions. They selected Maulana Muhammad Yusuf ? duly as successor after consultation among themselves. The following Friday night he sent for Muhammad Yusuf ? and said, "Come. Let me embrace you. I am going." He passed away little while before fajr adhaan.

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Reviving Complete Deen Maulana Yusuf Khandlawi ? said: Allaah has kept the secret of total success of human beings upon man's internal treasures, success and failure is another name for the human internal condition. Success and failure is not a name of external shapes and objects. Dignity and dishonour, happiness and problems, tranquillity and anxiety, health and disease, are human being's internal conditions. The improvement and deterioration of these conditions is not related to external shapes and materials. Allaah can bring disgrace even in the presence of kingdom and wealth, and He can bring honour even in the state of dire poverty. A man's internal treasure is his yaqeen (eeman), and his a'maal; if his inner actions are good then Allaah will create a state of inner success, even if material possession is totally exhausted. Allaah is the creator and owner of everything and every being of this universe. He made everything with his own power. Everything has been created by Allaah. He is the creator and he is not created. And whoever is created is incapable of creating. Whatever is made by Allaah is under Allaah's. He owns everything. He uses everything and Allaah can change shapes of everything by his power and he can change their qualities without changing their shapes. He can change a stick into a snake and a snake into a stick. Similarly he controls everything whether land (kingdom) or wealth, electrical or gaseous. He uses these things as he likes. He can bring about destruction from the means of creations and he can show creation from the means of destruction. He runs the system of sustenance. If he wishes he can sustain somebody in a barren desert without any source of material and he can spoil life even in the midst of plenty of materials. Rasulullah r brought many ways from Allaah by which one can gain closeness with Allaah and one can derive benefit directly from the power of Allaah. When these ways are adopted in our life, Allaah will grant success in every shape and condition [46]. The jama'at work from inception is anchored on the manhaj of prophets and sahaaba f and the effort is reconstructed realising the above premises. The maulana used to say that, The basic purpose of my movement is to revive the tradition of laying down one's life in the path of Islaam â&#x2C6;&#x2014; . He said: The main end and purpose of deeni effort should be seeking of the countenance of the Lord and the earning of the recompense of the aakhira. As for the favours promised in this world, for example, a life of peace and honour or power or rule on the earth, these are the promised and not to be the desired ends. He explained the difference between 'desired' and the 'promised' with an example. Through marriage a wife is desired in order to derive satisfaction from her, but there is promise of dowry. Yet only a fool will marry solely for dowry - and if that transpires then what place he will have in her heart? The maulana considered his movement essential for the preservation of eeman and believed no effort or sacrifice to be too much for it. The name "Tablighi Jama'at", was adopted by people to refer to the movement and its workers. The maulana did not give it a name - he once said that if he was to give it a name he would have chosen "Tafriq-e-Eeman." He said further about the movement: Doubtless, among all the efforts that are being made today, it is nearest to the method of rasulullah r. â&#x2C6;&#x2014; This is of two types as the maulana explained on another occasion: Material - related to limbs, revive the practice of travelling in batches from place to place, from country to country for the propagation of the guidance brought by rasulullah r. Spiritual - related to sentiment, revive the custom of laying down one's life at the Command of Allaah.

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The elders of tablighi jama'at are quite humble in that they say they are still learning this effort. They can make mistakes ⋄ and this is why they refrained from publishing any manuals. As a consequence, they can continuously reflect on the effort of deen as practised by the prophets and sahaaba f to fine tune this work. Maulana Ilyas himself did not write any books or asked anyone to write down guidelines ⋏ . The guidelines are subject to change and these are shared and reminded through conferences at appropriate level. However, it does not inhibit localised variations - such decisions are taken locally as well as centrally in Nizamuddin. The fundamental premises upon which this da'wah effort is based may be articulated as follows: • At the heart of the problems faced by the Muslims individually and collectively around the world today is due to the fact that the vast majority of the ummah is not upon a life dictated by the true eeman based upon the divine knowledge of the unseen sent by Allaah I. • Allaah's help will not come until this condition is rectified. • The life of impiety has become a major obstacle to da'wah amongst the non-Muslims. • The problems of aakhira are million times more important than the problems of this world. Yet all but few people in this world are busy 24 hours in solving problems of material world. • An utmost effort must be made by all to bring a life based on dictates of eeman. In it is hidden the solutions of all the problems of this world and next. Any other method or short-cut will result in failure. • This effort however does not raise obstacles for other jama'ahs to rectify worldly problems. Rather du'a is made for them. • Rasulullah r brought a deen which can be divided into one: eeman & yakeen and two: a life based on that. There will be no change in this until the Day of Judgement. Bringing the ummah upon this is the main objective of tabligh jama'at. • Tabligh Jama'at is focused on the original da'wah and concern rasulullah r came with. All the religious, social, political, economic etc. issues, arguments and discourses which came following the the generation of sahaaba f are duly ignored ▷ . The aims, objects and means of da'wah of tabligh jama'at is thus timeless. Temporal issues must not distract them. Maulana Ilyas ? often, said about this movement that it was a jewel of the golden era. The effort of ad-dawah at-tabligh is a practical occupation. Just as one cannot aspire to understand the work of a physician or engineer, much less being able to evaluate it, after listening for an hour or reading a book, similarly one cannot understand without exerting in the practical field for prolonged periods. The best way to understand this effort is to get involved - at least go in jama'at for three days. Then critically analyse each and every activity in light of Qur'an, hadeeth and seerah - a sort of reverse engineering. You may well shock yourself by observing the remarkable similarity this effort has with that of the efforts of prophets u, sahaaba f and their true followers. A practical experience often evaporates arguments stemming from prejudices and ignorance. Certainly, for someone who is determined to understand an effort that transforms people and communities, is that too much an investment to make? ⋄ Maulana said: I request my friends to observe my actions vigilantly and check me when I go wrong, and, also to pray for my guidance along the right path [367]. ⋏ He requested Maulana Zakaria Khandlawi ? to write books on certain topics which are included in Fadail A'maal. Later on, few chapters written by other authors, were added and these chapters do discuss rationale and guidelines to an extent. Maulana Yusuf Khandlawi ? has written two books popular with tablighi jama'at namely - Hayatus sahaaba and Muntakhab al-Hadeeth. Besides, there are countless guidebooks written through private initiatives in different countries. ▷ This is a tremendous blessing. While many other jamats are getting caught up with questions and issues raised much later than sahaaba f, many of which issues have become irrelevant and rekindling long forgotten disputes is only increasing fitnah, tabligh jama'at is focusing on the perennial problem of human societies in losing sight of Allaah and the hidden system of this world and aakhira.

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When Maulana Muhammad Manzoor Noomani ? ⋆ went to spend a week in jama'at with Maulana Illyas ?, he didn't entertain any questioning until the end of the week. Within 4/5 days Maulana Manzoor Noomani ? acknowledged that this is the best effort to rectify the condition of the ummah. Given the range of activities Tabligh Jamat do, it is not possible to narrowly define it as a da'wah group or as tabligh group which carries out the literal act of passing on message. One can easily see its scope within the following traditional fields: • Da'wah towards Allaah - Call to recognise Allaah with all His names and attributes - and submit to Him - this is the seed at the heart. Further da'wah is needed for this eeman to strengthens and manifest itself externally. Eeman is always in a state of flux. Hence, this act require repetition. The aim is to change yaqeen so that a'maal comes into existence. • Tabligh - Propagating fundamental principles and a'maals of deen, rectifying of deeds through discussion, rehearsals and practising. Here the tabligh means repeating and striving until desired results takes shape. • Reviving the sunnah and drawing help from Allaah. Muslims must fulfil conditions necessary to gain direct help from Allaah. Sunnah will draw love of Allaah. Proliferation and love of sunnah will in turn eradicate bid'ah. • Enjoining good and forbidding evil - Cleansing and safeguarding of the deeni environment. • Mobile madrasa for adults - People learn from each other and from books and through process learning. The general knowledge of ummah is at a very low point to the extent that Muslims cannot say shahadatain and minimum Qur'an required for salaat. The effort provides a safe environment for adults to learn about bare basics of the deen. Also, it creates zeal for seeking ilm from ulama. • Training people who can form and lead jama'ats locally and in khuruj. They also aspire to develop love, concern, courage and travel in order to benefit mankind for the sake of Allaah. Just as this effort can seen be in terms of fields of activity, it can also be looked at from the point of geographical centres - here we can see three levels of effort: Self-Rectification: Although this is the number one priority, one attaches to other levels of effort at the same time. Even if one cannot realize the full force of the message, restricting to simple yet powerful eemani deeds which will ward off evils while proving beneficial at the same time. Maulana Ilyas ? said: The principal aim and purpose of our endeavour is to teach the Muslims all the things rasulullah r has brought with him, i.e., to integrate the ummah with the whole of the practical and conceptual structure of Islaam. …As for setting out jama'ats and tabligh rounds, these are the elementary means to the realisation of that end, while the teaching of the kalima and salaat are, so to speak, the ABC of our curriculum. Local Effort: Though one can undertake this effort even without any fixed venue, working as a jamat centred around a masjid is the most fruitful. Maulana Yusuf Khandlawi ? said: Today we are fooled that our money runs the masjids. Masjids have become empty of actions and filled by materials. In Masjid Nabawi there was no light, no water and no washrooms. There was no show of any expenditure. By coming to masjids people became da'ees, teachers, ulama, zaakireens, musallis, followers, pious and mujaahids. They went out and led the proper life [46]. ⋆ One

of the co-founders of Jamat-e-Islami in 1941 along with Abul 'Ala Maududi.

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Global Concern: Every ummati is responsible for the deeni life of every ummati. It is often mentioned that Allaah is solely responsible for delivering results - He can bring it to any part of the world at the time of His choosing. Therefore, when someone makes effort in a locality intending guidance for other localities as well he has a share in results. For instance, one makes such intention and make du'a to this effect. Yusuf Khandlawi ? said: If the effort is made on an international level then Allaah will bring changes in the heart of all human beings of the whole world as a result of the people's efforts. Like other actions of Islaam, we do not know how to make this effort. For this: 1. Encourage others to do this effort. Show them its importance and virtues. Mention to them incidents of the prophets u and of the sahaaba f. 2. We have to involve ourselves in this effort with sacrifice and hijrah & nusrah. The sahaaba f used to go out in the path of Allaah in every condition, at the time of nikah, at the time of childbirth in the house, or death, in heat or cold, when hungry, poor, in good health or in illness, strong or weak, young or old in age, they went out in the path of Allaah. 3. So we have to cry and ask Allaah to accept us for this great effort, to get acquaintance with this work, every brother is asked to give four months no matter which condition of life he is in [46].

Tablighi Framework The simplicity of tablighi effort, which empowers the layman, hides the sophistication that only reveals itself to those who are experienced and endowed with knowledge. There is no regular register of attendees or active participants or members. No-one receives a pass or fail or a certificate at the end of any term of service. For day to day running, there is no system of fund raising through subscription fees. There is no salaried employees! In fact, the emphasis is on building the firm belief that work of deen is not depended on any worldly resources.

Khuruj Tabligh Jama'ats are typically of groups of ten sharing the same objective, same intention and same concerns and efforts under an ameer. They eat, sleep, pray, learn and travel at the same time. This distinguishes a jama'at from the multitude of people gather in a market place. Khuruj or going out in the path of Allaah for the sake of deen is a hallmark of this effort. For the vast majority of ummah this is the only viable means left to practically bring the deen into their life. Before going out they will receive instructions and an ameer is appointed. While in khuruj, most jama'at will be travelling to different places periodically, every three days, while residing usually in masjids, a jama'at may decide to stay for a shorter or longer period. Muballigs who stay in masjid may be considered as Ashabus Suffah but for considerably shorter periods [424]. However, absence of masjid does not stop khuruj. They are known to have used tents and hotels. During this time, they will make effort on themselves and others. The participants will undergo a process of islah, characterised by the attainment of, now well-known, "six qualities" of tabligh and thirteen usools or guidelines / . Their learning will take place on the job and not just through rote learning. The object of khuruj goes beyond academic as the skill base developed includes team work, motivating, conflict-resolving, consulting, organising, liaising, cooking, cleaning etc. All these skills are part and parcel of deen and rewarded by Allaah. / These usools can be broken in order not to break a companion's heart. However, in jama'ats involving females then, its strictly followed regardless due to sensitivities involved.

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As for the locality they reside in there are two levels of effort: call people to Allaah and His deen with the view to get people to sacrifice time, health and wealth for the sake of the deen, and secondly to raise the level tabligh effort in the locality. This largely involves ghast, public mudhakira ϶ , individual da'wah and du'a. The jama'at share costs of the whole expedition equally, but exception can be made. Generally khuruj is spent as periods of 3, 40 and 120 days. The elders highlight the significance of these period various ways from Qur'an and sunnah. However, more than anything else its a matter of logistics. People also go out for 10 or 20 days, two months, six months and a year. These are subject to change upon circumstance and mashwara. In this effort mashwara is encouraged at all levels.

Six Qualities The scope of the six qualities is such that it can be narrowed or stretched according to the understanding of the individual. For a starter, one can begin by saying practising deen becomes easy if theses qualities are in a person to a minimum grade and slowly other virtuous qualities of the deen can grow within the individual automatically. Alternatively, one can argue that these encompass whole of deen - is there a branch of deen that cannot be accommodated within these headings? A beginner learns the object, virtues and the necessary effort to furnish each quality φ and practices at the same time. Yakeen in Kalima: Though all Muslims say this kalimah - their conviction upon it varies, sahaaba f spent thirteen years in Makkah to turn these utterances of the tongue into deep-seated conviction at the heart. The meaning of the actualisation of the kalimah: "There is none worthy of worship except Allaah," is the actualisation of tawheed with all its three types: Tawheed ul-Uloohiyyah, Tawheed ur-Ruboobiyyah and Tawheed ul-Asmaa was-Sifaat. "Allaah is the creator and controller of all conditions, owner of all treasures, sustainer of all worlds and can do each and everything without the help of the creations. Creations cannot do anything without the help of Allaah I and Muhammad r is our nabi. Our complete success of both worlds is in following the sunnah of rasulullah r." Exerting in this quality will reduce kufr, shirk and bid'ah from society. Khushu & Khudu in Salaat: The quality of salaat should be such level that one can draw directly from the treasures of Allaah just as the sahaaba f. A sign of correct salaat is that the life outside salaat is as good as time spent inside salaat. During khuruj time is allocated for tajweed. This quality will be barrier to all sorts of evil from society as promised in the Qur'an. Ilm & Dhikr: Knowledge is of two types - Ilm ul-Fadaa'il (Virtues) and Ilm ul-Masaa'il (fiqhi). During khuruj the primary target is learning virtues. Learning fiqhi issues must be done in the locality of the participant. Informally however, such issues can be discussed if the people belong to same manhaj/madhab. Also for someone who does not know the basics of kalimah, salaat etc the ameer can make suitable arrangements. Dhikr is the practice of what Allaah wants us to do at different time, place and condition. For a beginner, masnoon du'a, Qur'an tilawat, third kalimah, durood upon rasulullah r and istighfar is recommended. Exerting in this quality will remove ignorance and negligence from society. Husne Khuluq: Essential of this quality is to give precedence to a Muslim, respect for elders, mercy for youngsters and due regard for ulama, service to parents, due concern for spouses, neighbours and guests etc. ϶ Although φ In

it appears to be like a bayaan, it varies greatly in style and substance. Can be interactive too. practice the first and third points are split into two parts to facilitate explanation & learning.

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One of the benefit of tabligh to the muballigs is increase in humility. "Tabligh is a process which, by its very nature and programme creates humility in man. The carriage of own baggage by the muballigs during their travel help to reduce ego, self-conciousness and pride of individuals. The well placed persons come to the level of commoners and labourers eating from the same plate.…The participants develop the habits of mutual respect and toleration. They are required to render and receive Khidmat for the pleasure of Allaah I [424]." This would remove many diseases in the heart such as jealousy and selfishness. Sincerity: Everything must be done for the sake of Allaah. Seek istighfar before, middle and after completion of a deed. Also rectify intention straight-away if found faulty. This would remove/suppress pride and egotism. Da'wah & Tabligh: Go in khuruj - Leave the static environment, which is by and large corrosive to eeman, in order to learn how best to utilise the various blessings Allaah has bestowed on us such as time, health, wealth and other qualities. This revives the sunnah of going out in the path of Allaah. Da'wah will check against going astray.

Thirteen Usools While in khuruj the following etiquette is to be followed to get most out of it: • Four deeds to be performed as much as possible (in order of priority) - Da'wah, Teaching & Learning, Ibadah, Khidmat. • Four deeds to be done sparingly - less time in eating and sleeping, less time outside masjid, less time in frivolous talk. • Four deeds not to do at all - Asking by tongue, Desiring by heart, Extravagance and using someone's belongings without permission. • Following ameer according to the shari'ah.

Ghast/Jawla For eeman to seed and grow and deeds to manifest, da'wah is essential - and its backbone is ghast. Unlike Bahrul 'Ulum, the muballigs are like floating cloud which carries rain to different places. It showers rain to many, even on those who do not want it. A da'ee, like cloud also moves from house to house, knocks the door of every person - regardless of whether they are welcomed or abused [424]. Ghast to "…three classes of men with three different aims. To the ulama and devotees, they should go with the object of acquiring the knowledge of faith and benefiting from their company, to those who are of a lower grade than themselves, for attaining perfection in eeman through the dissemination of religious light and learning, and to the rest, for absorbing the various virtues that may be found in them." Maulana Ilyas ? said: Our tabligh workers must not feel disheartened if their call falls on deaf ears at some place and they are cursed and false charges are labelled against them. On such occasions they should remind themselves that this is the special sunnah and legacy of the prophets. To be humiliated in the path of Allaah is not everyone's good fortune. And when they are received with warmth and dignity and their call is heeded to, they should regard it wholly a favour of the Lord and feel grateful to Him for it. The service and education of the seekers, however lowly they may be, must always be considered an act of giving thanks on this favour. …They should, further, be watchful against the deception of the self and avoid the folly of regarding success and popularity to be their own achievement.

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He also said that workers "…should not pray to Allaah for hardship in this path, if the Lord sends down a trouble or affliction, they should consider it a blessing from Him, and an atonement for their sins, and a source of elevation in ranks. Such calamities in the way of Allaah are the food and drink of the Apostles, the devout, and the truthful."

Taʼlim The primary object of ta'lim with tablighi programme is to bridge the gap between 'ilm and a'maal. Whether in masjid, in khuruj or at home it tries to create the zeal for practising the deen. Ta'lim is a sunnah of masjid an-Nabawi. Also, after returning home, sahaaba f would discuss it amongst other family members. It is said that the light of ta'lim in 'Umar d 's sister's house played a part in his conversion.

Mashwara The main objects of mashwara, is uniting the hearts and draw decision from Allaah. Maulana Yusuf Khandlawi ? said: Brothers should be collected for mashwara for thinking about the demands of this work, to organize their sequence, to shape the means, to fulfil the demands, to make plans to send out those brothers who have made intentions and to discuss any other problems. We should not try to enforce our own opinion in mashwara. Doing so will remove the help of Allaah. When our opinion is asked we should regard it as a trust from Allaah and give whatever opinion comes into our heart. We should be soft in giving our opinion. We should not adopt confrontation against another brother's opinion. We should remember that my opinion carries the evil of my own nafs. If the decision is according to other opinions, i should feel happy that everyone has been saved from the evil of my own nafs. And if any decision is according to our own opinion, we should fear, and make excessive du'a. In our mashwara there is no room for majority opinions ◦ , and it is not always necessary to take opinions from everybody. It is necessary to win everybody's heart, the ameer should regard himself as in need of mashwara. After taking opinions he should, after much thinking and worrying, decide, on whatever comes in his heart he should then declare it in such a way that nobody's opinion is belittled. If there are different feelings then he should prepare brothers by encouraging interest and attraction. Brothers should follow the ameer's decision with such happiness as if it is their own opinion. In this there is great training. If after this it appears that my opinion was more appropriate, even then do not rebuke or even give any hint towards it think that, in it lies the best outcome. Those who slander the ameer, they carry severe warnings [46].

Ijtima Ijtima is the closest tabligh gets to mass communication. It takes place weekly as in major centres, and yearly in district or country level. These are open to commoners as well as VIPs. There are also special ijtima organised for the experienced workers, students and professionals etc. In masjid an-Nabawi, rasulullah r would gather sahaaba f at various times during the day, whether it was due to an ayat being revealed, or address an issue of political importance, or even for salaatul istisqa. ◦ Following a discussion of the decision of Abu Bakr d to go ahead with the expedition of Usama d as planned by rasulullah r , Haafidh Ibn Hajar ? wrote in Fathul-Baree: In matter that pertain to ijtihad, it is possible for the minority to be right, and for the majority to be wrong. It is therefore incorrect to give preference to an opinion simply because it is held by the majority.

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Involving Women Women play a very important role in this effort. On a regular basis they can do ta'lim every day and in the locality once a week. Further, they can encourage men to go in khuruj or simply support husband, brother or sons in this effort morally and financially. There are opportunities for them to go in khuruj as well as with their husbands. Besides, they can help prepare food for jama'at and spend wealth in the path of Allaah. Maulana Yusuf Khandlawi ? said: Masturat (women) work is even more delicate when there is a possibility of openness (unveiling) and mixing. Women must never be brought into usual gatherings. Women should gather in a near-by house where women use veils, once a week, and do their ta'lim. It should be done this way. Men should inform their own women everything they heard, in ijtima, da'wah and ta'lim etc. This will insha-Allaah begin to influence women's thinking in a short time. Occasionally three days jama'at should be sent in a near-by locality. In masturat jama'at women must be accompanied by their husband or any other mahram. Women must go in full veil and stay in the house with veils. Men are to stay in a near-by masjid [46].

Use of Karguzari This revives a sunnah of Masjid Nabawi. Expedition set out from Madeenah would return to give feedback to rasulullah r . It's a great way to measure progress and drive enthusiasm. This is used effectively to train workers, increase knowledge base and rectify if necessary.

Delineated Centrally Major decisions with regards to principles and methods are delineated centrally from Nizamuddin after due consultation. Strict common sense guidelines helped the jama'at maintain some kind of uniformity despite no formal structure. Variation is allowed but managed. Efforts in India, Pakistan, Sri-Lanka vary many ways. In fact, for full appreciation one should visit India, Pakistan, Bangladesh, an Arab country and one Western country.

Encouragement Rather Than Chastisement The only method for ensuring conformity in jama'at is through targeeb. This stems from the idea that one does wrong, acts lazy or makes the wrong choice simply because the reality is still elusive. So given sufficient time, sympathy, patience and explanations it is hoped one will reform. Generally, those who do not like or unable to stomach the simplicity or hardship or lack of creativity in jama'at tend to move on.

Clarifying Myths/Misconceptions Many tablighis find their effort is misunderstood and misrepresented. Rather they consider its their shortcoming in communication, worry, concern, lack of effort and du'a when people misunderstand their message. They also consider debating or responding directly to propaganda a waste of time - how did prophets face false propaganda? Conventional wisdom does not support this approach of jama'at. But many realise the benefit of maintaining apathy to accusations, from practical experience of da'wah [212]. For obvious reasons, if the success of this effort was measured against popular votes, then no leader could remain apathetic about perception. And can Muslims ever surpass the kuffar who are the master of

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spins/manufacturing consent on basis of mere consent or vote? The focus is on remaining steadfast upon what Allaah desires from us and then these myths and misconception will not have any harm. Here is some thoughts on a selection of typical myths and misconception regarding jama'at effort. Lacking Concern for Tawheed: This is such a blatant lie that anyone who can identify tawheed without hearing the word 'tawheed' can verify. Perhaps, tablighis give more importance to it than the people who are known to talk about it! Worship Graves: Again this is a slander. Anyone can observe it by going in jama'at with them. The graves in Nizamuddin are outside the official Bangle wali masjid just as in Masjid an-Nabawi. Use of Ayat and Hadeeth for Jihaad: This is really a non-starter simply because the question stem from a misunderstanding of the word jihaad. This has already been discussed in section 10.4.1. Suffice to say jihaad is not exclusively used for fighting. Allaah I said:

As for those who strive for Us, We will surely guide them to Our paths… | 29:69 | This ayat is in soorah al-'Ankabut, which was revealed in Makkah when there was no fighting [58]. Imaam Bukhari ? in explaining the virtues of going to jumu'ah salaat walking mentioned the statement of rasulullah r: The Fire will not touch anyone whose feet become dusty in the way of Allaah [6]. In addition, Maulana Ilyas ? said that going in tablighi expedition contains all the qualities of a jamat that goes in combat for the sake of Allaah [65]. During the time of rasulullah r , there were many incidences when a da'wah expeditions were turned bloody such as the incidence of Bir-Mauna ∗ . In fact, similar incidences used to occur to those who pioneered this effort. Narrated 'Abdullah bin 'Amr d: A man said to rasulullah r , "Shall I participate in jihaad?" Rasulullah r said, "Are your parents living?" The man said, "Yes." Rasulullah r said, "Do jihaad for their benefit [6]." Here service of parents is considered jihaad [65]. This, however, does not mean jihaad (combative or otherwise) is only for the orphans! If the participation in combat is fardh-kifaya, then one needs permission from the parents. Narrated by Abu Hurayra d : Rasulullah r said, "Should I not direct you to something by which Allaah obliterates the sins and elevates (your) ranks." They said: "Yes, O Rasulullah". He said, "Performing wudu' properly, even in difficulty, frequently going to the masjid, and waiting eagerly for the next salaat after a salaat is over; indeed, that is ar-Ribat ⋄ [8, 9, 13]. Propagating Hanafi/Deobandi Brand: As a matter of rule, the jamat avoids collective discussion of fiqhi issues. Thus this effort easily spread among the people of all madhabs. In European countries one can find in a single jama'at people from all the different shades and persuasion. Limiting Public Speaking: Jama'at prohibits talks on topics which divides the Muslims such as Politics, Fiqh issues where there exists differences of opinion. Enjoining good is advocated everywhere. However, they employ caution in forbidding evil - this is a difficult area. ∗ See

page 978. means staying on the frontier of an Islamic country, for security and defence purposes. Thus, it is a continuous process of jihaad. Continuous good deeds and 'ibadah has been compared with ribat. Performing full wudu' in Makarih (where severe unpleasantness and hard labour is involved) is quite difficult. For instance, in winter it is very cumbersome to properly wash all the organs of the body but a Muslim does it to please Allaah. Thus, its reward will be more in proportion to the labour. Similarly, the nearness of a masjid is in many respect very useful but its being far from the house is better in the sense that the greater distance one has to cover for going to the masjid, the higher the reward [127]. ⋄ Ribat

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Rasulullah r advised Mu'adh d to give glad tidings and not to drive away the people or make them lose heart. Anyone who has experience of da'wah knows in a politically charged and competitive environment it is difficult for the opponents to see one's point of view. So they say that "politics is to leave politics." Only uses Fazail-e-A'maal: Fazail-e-A'maal consists of many booklets and is available in two volumes. Vol-1: Stories of sahaaba, Virtues of Holy Qur'an, Virtues of Salaat, Virtues of Dhikr, Virtues of Tabligh, Virtues of Ramadan, Muslim degeneration and its only remedy and Six Fundamentals. Vol-2: Fazail-e-Sadaqat. However, there are many different editions in different languages with additions and omissions. For example two of the booklets above are not written by Maulana Zakaria Khandlawi ?. The latest English version is revised by Madrasa Ashraful 'Uloom, Marlboro and published in 2011. Fazail-e-A'maal was written such a way that it is accessible to everyone with detailed commentary. Hadeeth within it are taken from well-known hadeeth collections. Though this is one of the most read book in the world, there are other books which are also recommended for jama'at workers. e.g. Hayatus Sahaaba and Muntakab Hadeeths. There are some features of Fazail-e-A'maal which some people outside the effort find objectionable. It has weak hadeeth - but then what percentage of books has been written which don't have weak hadeeths. There are differences of opinion about the scope of weak hadeeth. Ulama are only agreed that weak hadeeth cannot be used in deriving shari'ah rulings. Besides, there are factors which strengthen weak hadeeths â&#x2039;? . Those who still find it unacceptable usually resort to Riyadh as-Saaliheen by Imaam an-Nawawi ?. For another group of people the many stories written in it have become a source of fitnah. One cannot dismiss them simply because they are not authenticated - there is no compulsion here for anyone to act on them. If they are miraculous then Allaah is capable of performing them regardless. There are plenty of even more miraculous stories in the Qur'an and saheeh hadeeths. Rasulullah r allowed narrating of israeliat stories without verification, we cannot of course act on them. These are from Muslim heritage - Shaykh Zakaria ? did not invent these stories. When people dream and witness many extra-ordinary things - it must be tested against the principles of Islaam.

â&#x2039;? See

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section 5.3.4 for a detailed discussion on weak hadeeths.

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Of Ahlul-'Ilm Mentioned in This Book

Of Ahlul-始Ilm Mentioned in This Book 始Umar bin Abdul Aziz (d 101h) He was born in 63h, and his mother was the granddaughter of 'Umar bin al-Khattab d. He was the son of Abd al-Malik's younger brother, Abd al-Aziz. 'Umar would grow up in Madeenah and live there until the death of his father, after which he was summoned to Damascus by Abd al-Malik and married to his daughter Fatima. His father-in-law would die soon after, and he would serve as governor of Madeenah under his cousin al-Walid I. He continued to live in Madeenah through the remainder of al-Walid's reign and that of Walid's brother Sulaiman. As Sulaiman fell seriously ill and was unlikely to recover, he was anxious to leave the throne to one of his sons who were still minors, but was unable to do so because of their youth. Somebody then promptly proposed 'Umar as the successor to the throne. Sulaiman accepted this suggestion and 'Umar reluctantly accepted the position after trying unsuccessfully to dissuade Sulaiman. 'Umar bin Abdul Aziz ? was an 'alim himself and surrounded himself with great ulama like Muhammed bin Kaab and Maimun bin Mehran. He was extremely pious and disdainful of worldly luxuries. He preferred simplicity to the extravagance that had become a hallmark of the Umayyad lifestyle, depositing all assets and finery meant for the khalifa into the public treasury. He abandoned the palace of khalifa to the family of Sulaiman and instead preferred to live in modest dwellings. He wore rough linens instead of royal robes, and often went unrecognised. His time in Madeenah was so notable that official grievances sent to Damascus all but ceased. In addition, many people emigrated to Madeenah from Iraq seeking refuge from their harsh governor, al-Hajjaj bin Yousef. This angered al-Hajjaj, and he pressed al-Walid to remove Umar. Much to the dismay of the people of Madeenah, al-Walid bowed to Hajjaj's pressure and dismissed Umar from his post. By this time, Umar had developed an impeccable reputation across the Islamic empire. Ibn 'Asakir ? recorded that 'Umar ibn 'Abdul-'Aziz ? wrote to 'Adiy ibn 'Adiy, "Belief includes obligations, doctrines, boundaries, and preferred ways. Whoever fulfils all of them has perfected his belief, and whoever does not fulfil them has not perfected his belief. If I live, I will make them clear to you so that you can act on them. If I die, however, I am not eager for your company."

Al-Hasan al-Basri (d 110h) Abu Sa'eed al-Hasan ibn Abi al-Hasan ibn Yasaar al-Basri ? was born at Madeenah in 21h. His father Yasar was the salve of Zaid ibn Thabet d and his mother Khayyirah was the freed slave of the Mother of the Believers, Umm Salamah g. He memorised Qur'an before fourteen and was able to listen to many sahaaba including Uthman ibn 'Affan d. At fifteen, he moved to Basra where he studied under Hattaan ibn 'Abdullah ar-Riqashi and Ibn Surayyi' at-Tameemi. He was famous for his uncompromising piety and outspoken condemnation of worldliness in high places. He was one of the most renowned tabi'een - being a man of eloquence, inspiring speeches, wisdom, asceticism, and deep knowledge. Imaam al-Qaseer ? says: Once I asked al-Hasan about something. Then I said: Ulama of jurisprudence say so and so. He said: Have you ever seen a real 'alim of this category. Such an 'alim is he who is not interested in this life, who knows his sins and who continuously worships his Lord [429]. Al-Hasan al-Basri ? used to hold large classes in the masjid of al-Basra. He used to frequently advise the rulers and governors and he never feared anybody except Allaah. He was especially well-known in the last years of the reign of the Umayyad khalifa, Mu'awiya ibn Abi Sufiyan ?. Al-Hasan ? lived in Iraq when al-Hajjaaj ibn Yusuf ath-Thaqafi was the ruler and he used to severely criticize al-Hajjaaj's harsh policies.

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Al-Hasan al-Basri ? was a close friend of 'Umar ibn 'Abdul-'Aziz ? who loved him very much and used to consult him in some affairs related to administering the Muslim State. He became the judge of al-Basra in 102h/720c and performed this role on a voluntary basis. Al-Hasan al-Basri ? was a wise, eloquent man whose words were just like pearls. For example, he said: "Son of Adam, you are no more than a few days. Whenever a day passes, a part of you has gone." He also said: "Son of Adam, never please anybody if this entails the Wrath of Allaah. Never obey anybody if this entails disobedience to Allaah. Never thank anybody for something which Allaah granted you. Never blame anybody for something which Allaah did not grant you. Allaah created people and they steer the course pre-determined for them. Whoever thinks that extra care and interest will increase his provisions, let him try such extra care and interest in increasing his life span, changing his color, or increasing the size of his limbs and build!"

Ibn Shihab al-Zuhri (d 124h) Muhammad ibn Muslim ibn Ubaydullah ibn Shihab al-Zuhri ? migrated from Madeenah to live in Damascus, where he was employed by khalifa Abdul Malik. He received hadeeth from many sahaaba f and numerous ulama among the first and second generations after the sahaaba f narrated from him. Imaam Malik ? said: The first one to utilise the isnaad was Ibn Shihab al-Zuhri.

Imaam Abu Hanifa (d 150h) Al-Nu'man ibn Thabit al-Taymi, al-Imaam Abu Hanifa ?, the grandson of a Persian nobleman who converted to Islaam, was born in Kufa in 80h. He learned 'Ilm al-fiqh from Hammad ibn Abi Sulaiman while serving him for 28 years. Imaam Abu Hanifa is considered as the only taabi'i from the four imaams as he has seen the sahaaba Anas ibn Malik, 'Abdullah ibn Abi Awfa, Sahl ibn Sa'd al-Sa'eedi, Abu al-Tufayl, and 'Amir ibn Wathila f ▷ . He enjoyed the companionship of many notables of the taabi'is, and of Imaam Ja'far as-Sadiq d. He organised writing of fiqh in sub-headings, beginning with tahara followed by salaat. With regard to the relevant hadeeth of "He who starts something good in Islaam …" Imaam al-Shafi'i said: "People are all the children of Abu Hanifa in fiqh, of Ibn Ishaq in history, of Malik in hadeeth, and of Muqatil in tafseer." His madhab spread far and wide and became de-facto madhab of the Ottoman empire. A sign of his zuhd, taqwa and wara' is that he refused to become chief Qadi of Kufa, when Yazid ibn 'Amr, Governor of Iraq during the time of Marwan ibn Muhammad offered the post to him. He used to make 60 khatma of Qur'an every Ramadan: one in the day, one in the night, besides his teaching and other duties. He said to his disciples, "If you come across a document (sanad) inconsistent with my words on a subject, ignore my words and follow that document." The most famous of his students were Imaam Abu Yusuf al-Ansari and Imaam Muhammad al-Shaibani ?. In 145h, Ibrahim ibn 'Abdullah ibn Hasan ibn 'Ali was recruiting men in order to help his brother Muhammad ?, who had proclaimed himself the Khalifa in Madeenah al-Munawwara. When he came to Kufa, it was rumoured that Abu Hanifa ? was helping him. Mansur heard this and had the imaam taken from Kufa to Baghdad. He told him to tell everybody that Mansur was rightfully the Khalifa. He offered him the position of chief qadi but the imaam did not accept it. Mansur imprisoned him and had him thrashed with a stick thirty strokes, which made his feet bleed. Mansur repented and sent him thirty thousand ooqias, only to be refused again. He was imprisoned again and thrashed ten strokes more every day. [According to some report] on the eleventh day, for fear that the people might rebel, he was forced to lie down on his back and poisonous fruit drink was poured into his mouth. As he was about to die, he performed sajdah. ▷ See

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al-Safadi's Wafayat al-A'yan.

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Of Ahlul-'Ilm Mentioned in This Book

Imaam al-Awzaai (d 157h) Imaam an-Nawawi ? said about him, "As for al-Awzaai then he is Abu Amr, Abdul Rahman ibn Amr. He was from the seniors of Tabei al-Tabi'een, and from among their remarkable imaams. He was the imaam of the People of Shaam during his time, and issued fatwas in 70,000 or 80,000 questions." The madhab of al-Awzaai ? in fiqh was widespread in the Land of Shaam, as well as in other places. Ibn Kathir ? said, "And the People of Damascus and its surrounding lands were upon his madhab for close to Two Hundred and Twenty years." His madhab was close to Imaam Malik's madhab. Among his students were Shu'bah, Malik, ath-Thawri, Ibn al-Mubarak, Ibn abi Zinaad, 'Abd ar-Razzaq and Muhammad bin Harb.

Sufiyan ath-Thawree (d 161h) Sufiyan ibn Sa'eed ibn Masruq Abu 'Abd Allaah al-Thawree ? was born in 97h. His father was muhaddith and he himself narrated many hadeeths. Abdullah ibn Mubarak ? said: I wrote hadeeth from over 1,100 shaykhs and I didn't write from anyone better than Sufiyan. Ibn Mahdi said: I never saw stronger in hadeeth memorization than al-Thawree, nor more ascetic than Shu'ba, nor more intelligent than Malik, nor of better counsel to the ummah than Ibn al-Mubarak. â&#x20AC;ŚSufiyan is the most knowledgeable of them." He also said, "I could not look at Sufiyan directly, he was too intimidating and full of majesty." Sufiyan ibn 'Uyayna said: I never saw anyone more knowledgeable in the halal and the haraam than Sufiyan al-Thawree.

Imaam Malik ibn Anas (d 179h) Malik ibn Anas ibn Malik ibn 'Amr, al-Imaam, Abu 'Abdullah al-Humyari al-Asbahi al-Madani ? was born in Madeenah in 93h. His grandfather Aamir was from amongst the major sahaaba f . He taught hadeeth in Madeenah for 40 years. Many among ulama consider it was Malik that rasulullah r had prophesied as 'alim of Madeenah: Very soon will people beat the flanks of camels in search of knowledge, and they shall find no-one more knowledgeable than the knowledgeable scholar of Madeenah [12, 9]. Imaam Malik was the most knowledgeable of the practices of sunnah as it was preserved by the ulama of the Prophet's city. This reference-point of his madhab is observed time and again in the Muwatta' with the phrase: "And this is what I have found (or seen) the people of 'ilm practising." People following his madhab are found in North Africa, al-Andalus, much of Egypt, and some of al-Sham, Yemen, Sudan, Iraq, and Khurasan. About his famous book al-Muwatta, which consisted of saheeh hadeeth of rasulullah r as well as sayings of sahaaba f , taabi'i and tab-e-taabi'i, Malik ? said: "I showed my book to seventy jurists of Madeenah, and every single one of them approved me for it (kulluhum wata'ani 'alayh), so I named it 'The Approved'." It took over 40 years to compile. Imaam al-Bukhari ? said that the soundest of all chains of transmission was "Malik, from Nafi', from Ibn 'Umar." Muhaddiths call it the Golden Chain, and there are eighty narrations with this chain in the Muwatta. Khalifa Harun al-Rashid said to Malik after hearing his answers to certain questions he put to him: "You are, by Allaah! the wisest of people and the most knowledgeable of people." Malik replied: "No, by Allaah! O Ameer-ul-mu'mineen." He said: "Yes! But you keep it hidden. By Allaah! If I live, I shall put your sayings in writing like the mushafs are put down in writing, and I shall disseminate them to the ends of the world." But Malik refused.

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Abu Mus'ab recounts the following story: I went in to see Malik ibn Anas. He said to me: "Look under my place of prayer or prayer-mat and see what is there." I looked and found a certain writing. He said: "Read it." It contained the account of a dream which one of his brothers had seen and which concerned him. Malik recollected [from memory]: "I saw the Prophet in my sleep. He was in his mosque and the people were gathered around him, and he said: 'I have hidden for you under my minbar something good – or: knowledge – and I have ordered Malik to distribute it to the people.'" Then Malik wept, so I got up and left him ⋆ . 'Abdullah ibn Wahb said: "Every memorizer of hadeeth that does not have an imaam in fiqh is misguided, and if Allaah had not rescued us with Malik and al-Layth (ibn Sa'd), I would have been misguided / ." Imaam Malik would not mention a hadeeth except in a state of wudu'. Khalifa Abu Ja'far al-Mansur had forbidden Malik to narrate the hadeeth: "The divorce of the coerced does not take effect" (laysa 'ala mustakrahin / li mukrahin talaq). Then a spy came to Malik and asked him about the issue, whereupon Malik narrated the hadeeth in front of everyone. He was seized and lashed until his shoulder was dislocated and he passed out. When he came to conscience, he said: "He [al-Mansur] is absolved of my lashing." When asked why he had absolved him, Malik replied: "I feared to meet the Prophet after being the cause for the perdition of one of his relatives ϶ ." Malik related from 900 or more shuyukh. He wrote down 100,000 hadeeths with his own hand. Included among those from whom he related, were 900 taabi'is and tabi'i't-taabi'is like his father [184].

Abdullah ibn al-Mubarak (d 181h) 'Abdullah ibn al-Mubarak ibn Wadhih al-Handhali al-Tamimi ? (a Taabi'i) was born in Marw' one of the prime cities in Khurasan in 118h. He started learning 'ilm at the age of 23 when he settled in Kufa. It is narrated that Zakariyya ibn 'Adi said, 'I saw Ibn al-Mubarak in a dream and so I said 'What has your Lord done with you?' He said, 'He has forgiven me due to my journeys in search of hadeeth.' It is reported that his teachers included Abu Hanifa ?, the two Hammads (Ibn Zayd and Ibn Salamah), Sufyan ibn 'Uyaynah, Ibn Jurayh, Sufyan al-Thawri, Shu'bah, al-A'mash, Yahya ibn Sa'id, Ibn Shurayh, al-Awza'i, Isma'il ibn 'Ayyash, Ibn Abi Dhi'b, Hisham ibn 'Urwah, al-Jariri, Sulayman al-Taymi, Malik ibn Anas, Layth ibn Sa'ad, Ma'mar (both Ma'mar ibn Rashid and Ma'mar ibn Sulayman), Zakariyyah ibn Ishaq and many others [427]. As well as seeking and writing hadeeth, he learnt the art of trade from his father who was a merchant. He also learnt trade from his teacher Abu Hanifa ?. He is known to have spent thousands of dirhams on the poor and needy. He was equally generous with friends. It was said about him [426]: "There's no characteristic from the good characteristics except that it was combined in Abdullah bin al-Mubarak, shyness, hospitality, good behaviour, a good companionship, it is good to sit with him, zuhd and piety and in everything." Ibn al-Mubarak ? was known for participating in battles and hajj often - he used to spend six months in teaching and six months in jihaad. When news of his death reached the 'Abbasi ruler Harun alRashid ?, he said, 'Today, the leader of the ulama has passed away. Sufiyan ibn 'Uyaynah ? said [427]: "I looked to the sahaaba and I looked to 'Abdullah ibn al-Mubarak, but I didn't see a virtue for them over him, except in their companionship of rasulullah r and their battles with him." ⋆ Ibn

al-Jawzi in Sifa al-Safwa, Abu Nu'aym's Hilya and Dhahabi's Siyar. Abi Zayd, al-Jami' fi al-Sunan. ϶ Al-Mansur was the great-grandson of 'Abdullah ibn 'Abbas, the Prophet's cousin. / Ibn

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Imaam Shafiʼi (d 204h) Muhammad ibn Idris ibn al-'Abbas, al-Imaam al-Shafi'i ? was born in 150h in Ghazza, Palestine but brought up in Makkah and is from ahle-bayt. He memorised Qur'an at seven and al-Muwatta at ten and begun to give fatwa at the age of fifteen. Malik ibn Anas ? and Muhammad ibn al-Hasan al-Shaybani ? were among his most prominent teachers. He begun to study under Imaam Malik ? at 20 and stayed in Madeenah until the latter passed away. He laid down the foundations of fiqh in his Risala, which he said he revised and re-read four hundred times, then said: "Only Allaah's Book is perfect and free from error." When someone criticized Ahmad ibn Hanbal ? for attending the fiqh sessions of al-Shafi'i ? and leaving the hadeeth sessions of older Sufiyan ibn 'Uyayna ?, Ahmad ? replied: "Keep quiet! If you miss a hadeeth with a shorter chain you can find it elsewhere with a longer chain and it will not harm you. But if you do not have the reasoning of this man [al-Shafi'i], I fear you will never be able to find it elsewhere [399]." Al-Shafi'i ?'s attitude towards tasawwuf was as strict as with kalam, and he both praised it and denigrated its abuse at the hands of its corrupters. Based on 'Umar's words about the taraweeh, he said: "Therefore, whatever innovation conforms to the Sunnah is approved, and whatever opposes it is abominable [399]." He died in old Cairo, Egypt.

Yahya bin Maʼeen (d 233h) Imaam Yahya ibn Ma'een ? was a famous muhaddith and expert of Rijaal, who taught many muhaddiths including Imaam Bukhari ?. Imaam Ahmad ? said about Yahya bin Ma'een: Here is a man that Allaah created for this matter, he exposes the lies of the liars. It is said that Yahya's father left Yahya a million dirham in inheritance, and Yahya spent all of it in the field of hadeeth until he did not have shoes to wear.

Imaam Ahmad (d 241h) Ahmad ibn Muhammad ibn Hanbal, Abu 'Abdullah al-Dhuhli al-Shaybani al-Marwazi ? was born in 164h in Baghdad, although his family is originally from Basra. He studied extensively in Baghdad. Among his teachers were hanafi judge Abu Yusuf ?. He travelled throughout Iraq, Syria, and Arabia to collect hadeeths. When he returned he begun learn fiqh from Imaam Shafi'i ?. Al-Dhahabi ? narrated, 'Abdullah ibn Ahmad said: "I heard Abu Zur'a [al-Razi] say: 'Your father had memorized a million hadeeths φ , which I rehearsed with him according to topic.'" Abu Dawud ? said of him: Ahmad's gatherings were gatherings of aakhira: nothing of this world was mentioned. Never once did I hear him mention this-worldly things. …He never once missed tahajjud, and used to recite the entire [Qur'an] daily. He said, "I saw the Lord of Power in my sleep, and said, 'O Lord, what is the best act through which those near to You draw nearer?' and He answered, 'Through [reciting] My word, O Ahmad.'" I asked, "With understanding, or without?" and He answered, "With understanding and without." …When Ahmad died in 241h/855c, he was accompanied to his resting place by a funeral procession of eight hundred thousand men and sixty thousand women, marking the departure of the last of the four great mujtahid imaams of Islaam [399]. φ This

is the number of chains of transmission, the actual number of text of hadeeth is lot less.

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Related by ad-Dhahabi: Zakaria ibn Yahya al-Darir asked Imaam Ahmad: "How many memorised hadeeths are sufficient for someone to be a Mufti? Are one hundred thousand sufficient?" He said no. "Two hundred thousand sufficient?" He said no. "Three?" He said no, until Zakariyya said: "Five hundred thousand sufficient?" Ahmad said: "I hope that that should be sufficient [451]."

An-Nisaaʼi (d 303h) Abu Abdur Rahman Ahmad bin Shuaib bin 'Alee al-Khurasani an-Nisaa'i ? started travelling for 'ilm at a young age, travelling to Baghdad, ash-Sham, Egypt, Makkah, and many other cities. He received the praises of many ulama including ad-Daraqutni ? who said about him: "He is given preference over all others who are mentioned with this knowledge from the people of his time." His hadeeth collection is usually considered most authentic after the four sunans. Ibn 'Adee said: I heard Mansoor the faqhi and Abu Jafar at-Tahawee say: Abu Abdur Rahman is an imaam from the imaams of the Muslims. He ? died in Makkah and was buried there.

Ibn Jareer al-Tabari (d 310h) Abu Ja'far Muhammad ibn Jarir ibn Yazid ibn Kathir ibn Ghalib al-Tabari ? was born in 224h in Amul, which is the capital city of Tabriz, now East Azerbaijan. He is famous for the commentary on the Qur'an and the universal history of the world (Tarikh al-Tabari). It is said that he had memorised the whole of the Qur'an when he was 7, led the prayers when he was 8, and started studying the hadeeth when he was 9. From the age of 12 he began his trips in the quest for knowledge, taking him first to Rey where he stayed for five years. Here he was taught by Abu Abdullah ibn Humayd al-Razi (d. 862), a muhaddith who was a contemporary of Imaam Ahmad ibn Hanbal ? [428]. He travelled to Baghdad, Kufa, Basra, Egypt, Syria, Palestine and Beirut. He died in Baghdad.

Ad-Daraqutni (d 385h) Abul Hasan, 'Alee bin Umar bin Ahmad ad-Daraqutni ? is a great muhaddith, who has collected a 'Sunan' by his name. His ascription comes from "ad-Dar al-Qutn", a large region in Baghdad. He visited Basra, Kufa, Waasit and Shaam in pursuit of 'ilm. Adh-Dhahabi ? said: "This man never entered into philosophy nor debating, nor did he investigate it but rather he was a Salafee."

Al-Khatib al-Baghdadi (d 463h) Al-Khatib al-Baghdadi, Abu Bakr Ahmad ibn 'Ali ibn Thabit ibn Ahmad ibn Mahdi al-Shafi'i ? was born in Darzijan, near Baghdad. He was an authority in faqih, hadeeth and history. At eleven he joined the class of Ibn Razquyah al-Bazzar (d 412h). Ibn Makula said: "…He was an expert in its minute defects, its chains of transmission, its narrators and transmitters, the sound and the rare, the unique and the denounced, the defective and the discarded."

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He settled at different places starting from Baghdad, then Naysabur, Asbahan, Ray, Hamadhan, Dinawar, back to Baghdad, then al-Sham and Makkah for pilgrimage, then Baghdad, Damascus. AlKhatib settled in Damascus, fleeing Baghdad in 451h in fear for his life during the Fatimi-leaning Turk Arslan al-Basasiri's (d 451h) attempted coup against al-Qa'im bi Amrillah (d 467h) and the 'Abbasid khalifa, although Damascus itself was under Fatimi rule. He then fled Damascus again in 459h to go to Tyre until 462h, whence he returned to Baghdad, visiting Syrian Tripoli, Aleppo, and all the main cities on his way. Ibn 'Asakir ? narrated: "When al-Khatib first drank ZamZam water he asked Allaah to be able to narrate the history of Baghdad in that city, to dictate hadeeth in the masjid of al-Mansur [in Baghdad], and to be buried near Bishr al-Hafi. He obtained all three." Ibn Nasir ? narrated: "When al-Khatib read hadeeth in the masjid of Damascus, his voice could be heard from one end of the masjid to the other and he spoke in pure Arabic." He died in Baghdad. Among his famous students: al-Nasr al-Maqdisi, Ibn Makula, al-Humaydi, Abu Mansur al-Shaybani â&#x20AC;&#x201C; who transmitted his Tarikh â&#x20AC;&#x201C; and the Hanbali Abu Ya'la.

Al-Ghazali (d 505h) Abu Hamid Muhammad al-Ghazali ? was born in Tus, in 450h, in a devout family, in the province of Khurasan at a time of political and religious turbulence. 'Abbasids were ruling by name only: Seljuk Turks conquered Baghdad from Shi'a dynasty of the Buyids, Umayyads ruled Spain and Shi'a Fatimids ruled in North Africa. Al-Ghazali ? went to study in newly-established Nizamiyya school, under al-Juwayni in Nishapur. As he became popular, vizier Nizam al-Mulk appointed him to teach to teach Shafi'i fiqh in Nizamiyya Madrasa in Baghdad. Over the next few years, he questioned his motives and wanted to avoid the luxurious life. For the next ten years he took up the life of a wandering Sufi. He went to Syria and Palestine, and made a pilgrimage to the two holiest cities of Makkah and Madeenah. Eventually, he was persuaded to return to Nizamiyyah Madrasa in Nishapur. His best-known, and largest, work is Ihya' 'Ulum al-Din. Among his celebrated works are those refutes Muslim Philosophers, Maqasid al-Falasifah (The Aim of Philosophers) and Tahafut al-Falasifa (The Incoherence of Philosophers). He wrote against Ismailis, an extreme brand of Shi'a who used to de-stabilise sunni regimes through assassinations and other sects.

Abdul Qadir Jilanee (d 561h) Shaykh 'Abd al-Qadir ? was born in the Iranian district of Giilaan, south of the Caspian Sea, in About his lineage the Turkish author, Shaykh Muzaffer Ozak Efendi ?: "The lineage of Shaykh 'Abd al-Qadir is known as the Chain of Gold, since both his parents were descendants of rasulullah r . His noble father, 'Abdullah, traced his descent by way of Imaam Hasan d, while his revered mother, Umm al-Khair, traced hers through Imaam Husayn d ."

470h/1077c.

At eighteen he migrated to Baghdad, the centre of political, commercial and cultural activity and learning in the world of Islaam. Among his teachers and mentors are the hanbali faqih, Abu Sa'd 'Ali al-Mukharrimi and Abu'l-Khair Hammad ad-Dabbas. Then he abandoned the city and lived in the deserts of Iraq for 25 years. He returned to Baghdad, in 521h/1127c, and began to preach in public. His lectures were very popular and he grew in fame. His old madrasa became inadequate and within few years new accommodation and guest houses (ribaat), were built for deeni gatherings, students and his large family. He is noted for his extraordinary spiritual experiences and exploits, as well as his memorable sayings and wise teachings.

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Imaam an-Nawawi (d 676h) Abu Zakaria Mohiuddin Yahya ibn Sharaf al-Nawawi ? was born in 631h, at Nawa near Damascus. He lived through a very turbulent time when Muslim lands were subjugated by the Mongols and Crusaders. From an early age, he was not attracted to sports or playing - and absorbed himself in reading the Qur'an. An-Nawawi ? lived in ar-Rawahiyyah madrasa near al-Jami 'al-Umawiy. He was known to attend up to twelve study sessions daily. He led a very austere and simple life. The shaykh succeeded Abu Shama as professor of hadeeth at the Madrasa Ashrafiyya. He was considered an authority in shafi'i madhab. His famous books are Arba'in, Riyadh us-Saaliheen, al-Minhaj (Sharh Saheeh Muslim), Minhajuth Thalibin etc.

Ad-Dahabi (d 748h) Muhammad ibn Ahmad ibn 'Uthman ibn Qaymaz ibn 'Abdullah, Shams al-Din Abu 'Abdullah alTurkmani al-Diyarbakri al-Fariqi al-Dimashqi al-Dhahabi al-Shafi'i ? was born in Damascus in 673h. He became known as Ibn al-Dhahabi (son of the goldsmith) because of his father's profession. He began his study of hadeeth at eighteen. He settled in Damascus to teach and author books, after travelling to Baalbek, Homs, Hama, Aleppo, Nabulus, Cairo, Alexandria, Jerusalem, Hijaz, and elsewhere. Among his most notable teachers were Ibn al-Zahiri, Ahmad ibn Muhammad ibn 'Abdullah al-Halabi and ibn Taymiyyah ?. His student Ibn al-Subki said [399]: Our time was graced with four hadeeth masters: al-Mizzi, al-Birzali, al-Dhahabi, and my father the Shaykh and Imaam [Taqi al-Din al-Subki]. As for our shaykh Abu 'Abdullah, he is an ocean without peer, a treasure and refuge in time of difficulty, the imaam of the living on record, the gold of our time in spirit and letter, the shaykh of narrator-discreditation and narrator-commendation (al-Jarh wa al-Ta'dil)…and the one who trained us in this science and brought us out into the scholarly throng may Allaah reward him greatly!

Ibnul-Qayyim (d 751h) Muhammad ibn Abee Bakr ibn Qayyim Shamsud-Deen ? was born into a noble and knowledgeable family in the year 691h in the village of Zar', near Damascus, Syria. He studied under many great ulama including his father and under Shaykh ul-Islaam Ibn Taymiyyah ? for 17 years until the death of the latter. He had intense love for worship. Ibn Kathir ? wrote: "I do not know of anyone in the world in this time, who is a greater worshipper than him. His salaat used to be very lengthy, with prolonged ruku' and sujood. His colleagues would criticise him for this, yet he never retorted back, nor did he abandon this practice." Amongst his most prominent students were: Ibn Kathir, adh-Dhahabi, Ibn Rajab. Al-Hafidh ibn Rajab ?, who said in Dhayl Tabaqaatul-Hanaabilah: "He had deep knowledge concerning tafseer and usool-ud-deen, reaching the highest degree concerning them both. Similar was the case in the field of hadeeth, with regards to understanding its meanings, subtleties and deducing rulings from them. Likewise was the case in the field of fiqh and its usool, as well as the Arabic language. He did a great service to these sciences. He was also knowledgeable about kalaam (innovated speech and rhetorics), as well as the subtleties and details that occur in the speech of the people of tasawwuf."

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Of Ahlul-'Ilm Mentioned in This Book

Al-Hafidh ibn Hajar ?, who said about him in ad-Durarul-Kaaminah: "He possessed a courageous spirit as well as vast and comprehensive knowledge. He had deep knowledge concerning the differences of opinions of the ulama and about the ways of the salaf."

Ibn Kathir (d 774h) Imaam, Abu al-Fida', 'Imad ad-Din Ismail bin 'Umar bin Kathir al-Qurashi al-Busrawi ? was born in the city of Busra in 701h. He studied under many great ulama. He had the opportunity to study with Ibn Taymiyyah ? as well. One of the greatest books that Ibn Kathir ? wrote was his tafseer of the Noble Qur'an, which is one of the best tafseer that rely on narrations [of hadeeths, the tafseer of the sahaaba, etc.]. His history collection known as al-Biddyah, was printed in 14 volumes under the name al-Bidayah wan-Nihdyah, and contained the stories of the Prophets and previous nations, the Prophet's Seerah and Islamic History until his time. He also added a book al-Fitan, about the signs of the Last Hour. Ibn Kathir ? lost his sight just before his life ended. He died in Damascus.

Ibn Rajab (d 795h) Zain ad-Din, Abu al-Faraj, 'Abd ar-Rahman ibn Ahmad ibn 'Abd ar-Rahman ibn al-Hasan ibn Muhammad ibn Abi al-Barakat Mas'ud as-Sulami, al-Hanbali, also known as Ibn Rajab ? was born in Baghdad in 736h. Though in childhood his family moved to Damascus, he travelled to Jerusalem, Baghdad and Makkah in search of 'ilm. Ibn Rajab ? was one of the greatest muhaddith & Faqih. Ibn Hajr ? said [426]: 'He perfected the knowledge of hadeeth, and became the most knowledgeable about the inaccuracies of hadeeth and tracing their routes from the people of his time.'

Ibn Hajr (d 852h) Shihaab ud-Deen, Abu Fadl, Ahmad bin 'Alee al-Asqaalanee ? was born in 736h. in Cairo, son of a shafi'i alim and poet. His commentary on Saheeh of al-Bukharee, called Fath-ul-Bari is considered the most prominent and reliable. His Bulugh al-Maram min adillat al-ahkam â&#x20AC;&#x201C; on hadeeth used in shafi'i fiqh is also very popular. Ibn Hajr ? travelled to Damascus, Jerusalem, Makkah, Madeenah and Yemen to acquire knowledge. Among his teachers was Fatima bint al-Manja al-Tanukhiyya. His wife used to give public lectures in hadeeth. He was appointed Chief Qadi of Egypt several times.

Al-Suyuti (d 911h) Abu al-Fadl Abd al-Rahman ibn Kamal al-Din Abi Bakr ibn Muhammad ibn Sabiq al-Din Jalal alDin al-Suyuti ? was born in Cairo, Egypt. At the age of 18, al-Suyuti became a teacher of hadeeth in Cairo. He travelled widely in order to acquire 'ilm to such places as Damascus, the Hijaz, the Yemen, India and Morocco. He is considered a mujtahid and a mujaddid. Al-Suyuti ? was the co-author of Tafseer al-Jalalain with Jalal al-Din al-Mahalli. This was a word-by-word commentary on the Qur'an.

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Ahmed Sirhindi (d 1034h) Shaykh Ahmed Sirhindi ? was borne in Sirhind, East Punjab. His family lineage joins with that 'Umar d. He acquired proficiency in many many classical Islamic sciences at the age of seventeen. He went to capital Akbarabad in 998h and his time in royal court was short-lived due to clear deviations among the court ulama. He struggled to reform and uplift the masses - it bore fruit during the reign of Jahangir. Though the shaykh was imprisoned at one stage by Jahabgir, later on he was released and kept among the courtiers. Through scholastic dissertations, mutual conversations and letters he tried to purify the lives of the people with the pure shari'ah. The shaykh, with expert knowledge of various sufi orders - Chishtiya, Naqshbandiyya, Qadiriyya - was able to salvage many people from un-saintly, blind and customary practices. Emperor Jahangir, at the behest of the shaykh, appointed a commission to manage and regulate the affairs of the state in accordance to the shari'ah.

Shah Waliullah (d 1176h) Shah Waliullah ? was born in India at a time when the Mughal supremacy was in decline and their identity was in crisis due to deviant ideas of Mughal emperor Akbar. He, though belonged to the Naqshbandi Sufi Order, espoused following the shari'ah strictly just as shaykhs al-Ghazali ?, Ibn Taymiyyah ? and Ahmed Sirhindi ?.

Ash-Shawkanee (d 1250h) He is Muhammad bin 'Alee ash-Shawkanee ? lived in Sana', Yemen. Though born into a Zaydi Shi'a family he adopted sunni Islaam. He studied under his father who was a great scholar of Yemen, and he authored hundreds of works in the different sciences of Islaam, in tafseer he wrote 'Fathul-Qadeer', & in the field of hadeeth he wrote 'Nail Awtaar'. He did not follow taqleed and followed what he saw as correct according to to Qur'an and Sunnah.

Shaykh Zakaria Khandlawi (d 1402h) Shaykh Zakaria Khandlawi ? was a muhaddith and an influential ideologue of Tablighi Jama'at, founded by his uncle, Maulana Muhammad Ilyas ?. He taught saheeh al-Bukhari and Sunan Abi Dawud at Mazahir Uloom Saharanpur from 1916 to 1969. In 1973, he permanently migrated to Medeenah. Shaykh Zakaria ? authored many books in Arabic and Urdu. His book, Fada'il A'maal is one of the most wisely read books in the ummah. Some of his hadeeth works include: Awjaz al-Masalik ila Muwatta' Imaam Malik: One of the most comprehensive commentaries on the Muwatta in terms of the science of hadeeth, jurisprudence, and hadeeth explication. Al-Abwab wal-Tarajim li'l-Bukhari: An explanation of the chapter headings of Imaam Bukhari's Saheeh al-Bukhari. Juz' Hajjat al-Wida' wa 'Umrat al-Nabi: A comprehensive Arabic commentary on the detailed accounts of the pilgrimage [hajj] of rasulullah r. Khasa'il Nabawi Sharh Shama'il al-Tirmidhi: Composed in Urdu, a commentary on a collection of hadeeths detailing the characteristics of rasulullah r. He was a prominent figure of scholarly and spiritual personality of last century. He died in Madeenah Munawwara in 1402h and was buried in Jannat al-Baqi.

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A.4

Of Ahlul-'Ilm Mentioned in This Book

Abul Hasan Ali Nadwi (d 1420h) Abul Hasan Ali Nadwi ? was an eminent 'alim of India, who wrote about fifty books in Arabic and Urdu on subjects related to faith, history & literature, and on current affairs. Some of these were translated into English, French, Turkish, Persian and other languages. He was a Rector of Darul Uloom, Nadwatul Ulama, Lucknow, member of Rabita-e-Alam-e-Islami, Saudi Arabia, the Advisory Committee of the University of Madeenah, Saudi Arabia, and of the Academy of Arts and Letters of Damascus, Syria and associated with many other organisations around the world.

Abdul-Aziz bin Baz (d 1420h) Shaykh Ibn Baaz ?, was born in 1330h and grew up in a good family. He lost his eyesight completely at the age of 19, because of illness. He lived a life of a true ascetic. He would sit on the floor to eat, and would dress simply. He wore a loose, colourless thobe that came down no further than mid-calf, and an inexpensive cloak. He had no interest in the luxuries of this world, rather he used spend money on the needy. He was always fair to his two wives, and would pray Sunnat al-Maghrib in the house of the wife in whose house he was spending the night. He always had lots of guests and he would never eat alone. He was a skilful administrator behind the administration of the Islamic University in Madeenah, the Bureau for Academic Research and Fatwas, Hayâ&#x20AC;&#x2122;at Kibaar al-'Ulama and many charitable projects such as building masjids and institutions for the memorization of Qur'an, Islamic centres and Shari'ah institutes. He worked until his last breath, and his lessons continued until he fell sick. His lesson after fajr on Thursday lasted for more than three hours. When holding a lesson in the courtyard of the Masjid al-Haraam in Makkah which was filled with people, he would never feel too shy to say, "The matter is not clear in my mind." He used to weep when discussing the story of Kaâ&#x20AC;&#x2122;b ibn Maalik, and the slander against Aa'isha (al-ifk), and the bay'ah (oath of allegiance) of the Ansaar, and the Bedouin whose riding-beast broke his neck, so although he had done little, he was given a great reward. Shaykh Ibn Baaz ? is well known for taking a stern opposition to Arab nationalism. He used to work tirelessly to write letters and advice authorities and denounce falsehood even if they were outside Saudi Arabia. The shaykh also denounced those who rejected the sunnah, and the followers of falsehood and bid'ah, by refuting all their claims. He watched the signs of evil and issued warnings about them with no delay, such as satellite dishes and journeys abroad, and the harmful effects of music and movies on the youth of Islaam. He wrote about the dangers of wanton display, unveiling and free mixing, out of a sense of jealousy and honour for the sake of Allaah and concern for the honour of the believing women [40]. He passed away in 1420h, in the city of al-Taa'if - a great loss to the ummah. He will be missed even by his neighbours, who would be woken for Fajr every day by the sound of his cane banging on their doors as he left to go and pray, to let them know it was time for salaat.

Muhammad Naasir-ud-Deen al-Albani (d 1420h) Shaykh Muhammad Naasir-ud-Deen al-Albani ? he was born in Albania but his family made hijrah to Damascus. He learnt various branches of deen including hanafi fiqh from his father and friends of his father. He loved studying hadeeth so much that he would spend up to 12 hours a day in "al-Maktabah adth Dthaahiriyyah." He became a skilled watch repairer and earned his living through it. In the nineteen sixties he taught at the University of Madeenah.

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APPENDIX A: Great Personalities

Among his students are Shaykh Hamdee 'Abdul-Majeed, Shaykh Muqbil ibn Haadee al-Waadi'ee, Shaykh Muhammad Jameel Zaynoo, Shaykh 'Abdur-Rahmaan Abdus-Samad, Shaykh 'Alee Hasan 'Abdul-Hameed al-Halabee.

Muhammad ibn Saalih ibn Uthaymeen (d 1421h) Abu Abdillaah Muhammad ibn Saalih ibn Uthaymeen al-Wahabee at-Tameemee ? was born in Unayzah, Saudi Arabia. He memorized the Qur'an at a young age and he studied under Shaykh Abdur Rahmaan as-Sa'adee ? and Shaykh Abdul Aziz ibn Baaz ?. He was also a member of the Council of Eminent Scholars of Saudi Arabia. He regularly delivered lectures in the masjid al-Haraam in Makka in the Ramadan and hajj seasons.

Mufti Taqi Usmani Mufti Taqi Usmani ? is one of the leading ulama living today. For the past 35 years, he has been teaching at the Darul-Uloom in Karachi, established by his father Mufti Muhammad Shafi ? who was the late Grand Mufti of Pakistan. In the past he served as a judge on the Federal Shariat Court and the Shariat Appellate Bench of the Supreme Court of Pakistan. Currently, Mufti Taqi Usmani ? is the chairman of numerous international Islamic financial institutions and permanent member of the Jeddah based Islamic Fiqh Council of the Organization of Islamic Conference (OIC).

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■■■■■■■■■■■■■ a

Materialism Imagine a world in which there exists a country or two with the following characteristics: Its elites seek a world domination: • Politically - It systematically made powerless all other nations and tribes that exists, ensuring they remain divided, selling arms to them and then act as peace-maker to police them ∗ . • Economically - It pursues any means to secure resources. Their consumption rate is a new world phenomenon. Obesity is rife. GM seeds are forced on poor nations to control food production. It employs abortion and sterilization of women to control population. Oil prices provoking wars and environmental disasters become more frequent. • Financially - Interest based system which flourished in these lands has since spread its tentacles around the world and its fully under their control. The fraudulent system is managed by so-called masters of the universe ⋄ . • Culturally - Through multinational companies and media, it promotes food, clothes, entertainment or carnal desires. The power to destroy the world: In its possession are the nuclear and neutron bombs, submarines and ballistic missiles, the fire power to destroy the world many times over ⋏ . ∗ The

governments simply act as Public Relations for the elites while a tiny minority publicly espouse burning Qur'an, draw caricature of rasulullah r and nuking Makkah and Madeenah. ⋄ It enslaves the poor - It exported debt economy and banking system around the globe since its inception. Debt based economy making the poor around the world poorer and rich richer. Those who are caught up in this just slave away to pay of mortgage and debts. ⋏ Despite the Weapons of Mass Destruction they possess, we know that Allaah decreed that such a total annihilation by any people on earth will never happen.

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APPENDIX B: Materialism

It's at the forefront of research and development: They took science and technology from where Muslims left it and has since been at the cutting edge in research, development and academia. It monitors movements and spies even on its own people. Its victims are the innocent women, children and the aged: Killing innocent people and destruction of civil structures has become a method of war ▷ . It promotes the profane & vanity: Its elites do not believe in any Creator and works deceptively to undermine all religions, not to mention Islaam ⋆ . They celebrate fashion, football, soccer etc and revived pagan Olympic games. Children kill time in sports, music and games consoles. It drives moral decadence: It does so by destroying family / , spreading drugs, gambling and using media ϶ . As for holiday they bathe in the Sun naked. Increasingly more and more males fulfil their sexual desires with males and female with female. Their child-bearing women do not desire children. Abortion is offered as a routine procedure, especially if it affects career and education. Adultery and fornication is done openly and on TV without any sense of shame. It neglects its vulnerable: Their teenagers go to school exposing thighs and continue this to old age. They are taught sex education from primary school and offered morning-after pills in secondary schools and even abortion offered without parents consent. Equality of children and parents increases disrespect for each other. Elderly live a lonely live, perhaps in elderly home. It returned Jews to Jerusalem: A sign of doomsday. Muslims and Christians share with Jews the belief that the Messiah rule the world with justice from Jerusalem at the end of time φ . This list can easily be made longer, but is this the description of an alien nation? Or, are we in the midst of it? But why? For freedom! For progress! For women's rights ∗ ! As globalisation progresses, this state of affairs only turns more and more vile - this is very easy to see when someone wants to see it. The humanity must wake up to the reality as the machination of globalisation will saturate this in every town and village in the world. Perhaps Allaah I will make us taste the consequence of our action/inaction to arrest this evil tsunami! President John F Kennedy spoke out against one such group of people in his famous speech on April 27, 1961 to American Newspaper Publishers Association: …we are as a people inherently and historically opposed to secret societies, to secret oaths and to secret proceedings. We decided long ago that the dangers of excessive and ▷ These people used fire power to annihilate many cities to terrorise their enemies to submission. Dresden was carpet bombed. Hiroshima & Nagasaki was nuclear bombed. Vietnam was napalm bombed. Islaam never allowed targeting mass killing of innocents to defeat an enemy. When asked on US television if she [Madeline Albright, US Secretary of State] thought that the death of half a million Iraqi children [from sanctions in Iraq] was a price worth paying, Albright replied: "This is a very hard choice, but we think the price is worth it." John Pilger, Squeezed to Death, Guardian, March 4, 2000. ⋆ They succeeded in corrupting and destroying Christianity, thereby relegating it to private space. Dance, Music, alcohol are part of religious festivities and consume what's forbidden in the religion. / Children born out of wedlock is a normality, prostitutes decent in their cities at night in thousands, male and female work side by side as a matter of routine. Their youths revel in rock-and-roll, alcohol and drugs. ϶ Filthy movies are promoted around the world. An average child routinely watches violence and rapes on TV and internet. In the United States, incidents of rape, domestic violence, and general assault on women occur as often as once every three minutes. φ The difference is that Allaah inform us in the Qur'an that 'Eesa u was raised up while Christians believe that he was crucified and Jews do not accept him as Messiah. ∗ Ask the feminists - Germaine Greer has claimed that women are worse off than ever because of the proliferation of online pornography and the torrent of abuse they have to endure on social media such as Twitter. 'Liberation hasn't happened, even sexual liberation didn't happen,' she argues. 'What happened was that commercial pornography was liberated, fantasy was liberated, but people weren't liberated.' www.dailymail.co.uk 26 April 2014.

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unwarranted concealment of pertinent facts far outweighed the dangers which are cited to justify it. Even today, there is little value in opposing the threat of a closed society by imitating its arbitrary restrictions. Even today, there is little value in insuring the survival of our nation if our traditions do not survive with it. And there is very grave danger that an announced need for increased security will be seized upon by those anxious to expand its meaning to the very limits of official censorship and concealment. That I do not intend to permit to the extent that it's in my control. And no official of my Administration, whether his rank is high or low, civilian or military, should interpret my words here tonight as an excuse to censor the news, to stifle dissent, to cover up our mistakes or to withhold from the press and the public the facts they deserve to know. â&#x20AC;ŚFor we are opposed around the world by a monolithic and ruthless conspiracy that relies primarily on covert means for expanding its sphere of influence--on infiltration instead of invasion, on subversion instead of elections, on intimidation instead of free choice, on guerrillas by night instead of armies by day. It is a system which has conscripted vast human and material resources into the building of a tightly knit, highly efficient machine that combines military, diplomatic, intelligence, economic, scientific and political operations. Its preparations are concealed, not published. Its mistakes are buried, not headlined. Its dissenters are silenced, not praised. No expenditure is questioned, no rumour is printed, no secret is revealed. It conducts the Cold War, in short, with a war-time discipline no democracy would ever hope or wish to match. One of his predecessor, President Woodrow Wilson, said about such dark forces: Since I entered politics, I have chiefly had men's views confided to me privately. Some of the biggest men in the United States, in the field of commerce and manufacture, are afraid of something. They know that there is a power somewhere so organized, so subtle, so watchful, so interlocked, so complete, so pervasive, that they better not speak above their breath when they speak in condemnation of it [307]. It is not important that one knows the geography or the country of the people targeted in these speeches. In fact, they are at the helm of a number of countries in the world. It becomes clear when one sees who is promoting such darkness as listed above. Has not Allaah I warned about this?

Corruption has appeared on land and sea because of what the hands of men have earned, that Allaah may make them taste a part of that which they have done, in order that they may return. | 30:41 |

Verily, Ya'juj and Ma'juj are doing great mischief in the land.

| 18:94 |

Everyone needs to recognise it, reject it, and deal with it as appropriate. Especially Muslims, who are standard-bearers of truth and justice, cannot live as bystanders as they are affected by every bit of it, in this life and next. It affects their deen, their honour and livelihood. Moreover, the divine retribution in this world affect everyone - Muslims and non-Muslims will suffer alike. Therefore Muslims need to reach out to the world at large to take them out of this abyss.

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APPENDIX B: Materialism

Allaah I reminds man to look around them for His signs and submit to His Will. When a nation prospers in materials it tends to forget the blessings of Allaah to such extent that it starts to think that this prosperity is only their own making.

And how many a town have We destroyed, which was thankless for its means of livelihood! And those are their dwellings, which have not been inhabited after them except a little. And verily, We have been the inheritor. And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our ayat. And never would We destroy the towns unless the people thereof are zaalims. | 28:58-9 | They eventually deny Allaah outright like Pharaoh, Karun and Nimrud. We should instead learn from history and mistakes of past generations. The archaeological remains of various perished civilisations, such as the Roman city of Pompeii, reveal how low these people can sink in sins, polytheism and immorality before they face total destruction. Their destruction usually comes at the height of their material well-being, military prowess coupled with idol worship or exploitation of the weak in society, extremes of sexual perversion such as sodomy and bestiality.

Have they not seen how many a generation before them We have destroyed whom We had established on the earth such as We have not established you? And We poured out on them rain from the sky in abundance, and made the rivers flow under them. Yet, We destroyed them for their sins, and We created after them other generations. | 6:6 | When Allaah I will take them to tasks, none of the power and know-how will help them, just as it happened to arrogant people before them:

They were more numerous than these, and mightier in power and (in the) traces (which they left behind them) in the earth. But all that they used to earn availed them not. | 40:82 | The remainders of this appendix focuses discussion on the history of some of the ideologies and mechanisms which brought about the darkness the humanity is in today. Truly, this is a culmination of all the evils that Allaah informed the humanity about through all His prophets. Now, we are witnessing all these evils forces coming together. No doubt, if what they propagate is the work of Yajuj and Majuj, then as a final showdown Allaah I will destroy them with His own power soon. And that will coincide with the arrival of 'Eesa u.

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B.2

B.1

Materialism: Its Roots & Tools

Materialism: Its Roots & Tools Materialism is the tendency to consider that nothing exists except what can be perceived by the senses and the mark of success is acquisition of material possessions and physical comforts. Such ideas have given rise to oppression, exploitation and diversion from the Way of Allaah. Materialism has been with us from the beginning of time because of our inability to learn from history, short-sightedness, arrogance and tendency to deny what cannot be seen, touched or felt. As a consequence what is here and now takes priority. Such short-termism has led the evils forces to take us for a ride. Material well-being does not mean Allaah I is happy with us as He warned:

And when We decide to destroy a town (population), We (first) send a definite order to those among them who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it. Then We destroy it with complete destruction. | 17:16 | Narrated by Abu Musa d [6]: Rasulullah r said: Allaah gives respite to the oppressor, but when He takes him over, He never releases him. Thereafter he r recited:

Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe. | 11:102 | One may ask, "why are non-Muslim countries seem more prosperous these days?" This state of affairs is governed by different rules set by Allaah I. Ibn Taymiyyah ? says about this: The affairs of the people will go straight with the presence of justice which may be mixed with some types of sin more than they will go straight in the presence of oppression and injustice in the rights of the people, even if it is not mixed with other sins. Thus, it has been said: "Allaah establishes the just state even if it is disbelieving, and does not establish the oppressing state, even if it is Muslim." It has been said: "The affairs of this world last with justice and kufr, but they do not last with oppression and Islaam." Rasulullah r said: The quickest of evils to be punished are injustice and breaking of family ties [11]. Thus, the unjust transgressor is overcome in this life, even though he may eventually be forgiven in the hereafter. This is because justice is the system of everything. So, when the affairs of this world are established with justice, they last and are strong, even though its author may have no share in the rewards of the hereafter, and when they are not established with justice, they do not last, even though its author(s) may have that faith for which they may be rewarded in aakhira [140]. Of the devices which has been invented to keep us in this illusion are money, riba, darwinism, technology and rat-race. Money and technology can be a blessing from Allaah if these are used according to the shari'ah and demands of deen. However, riba, darwinism and aspects of fiat money are pure evil and Muslims must steer clear from these deceits. The essence of riba has been discussed on page 197. Modern financial system combines riba with fiat money and it is discussed in the next section. Then there will be discussion on darwinism and rat-race.

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B.2

APPENDIX B: Materialism

The Money Delusion There are different levels of illusion which are related to money:

Possession of Commodity Equates Benefit Wealth in the form of real materials from which people can take direct benefit are themselves temporary and subject to the Will of Allaah to benefit anybody. Allaah I gives a beautiful example in the Qur'an â&#x2C6;&#x2014; :

And present to them the example of two men: We granted to one of them two gardens of grapevines, and We bordered them with palm trees and placed between them green crops. Each of those two gardens produced its produce and did not fall short thereof in anything, and We caused a river to gush forth in the midst of them. And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and stronger in respect of men." And he entered his garden while he was unjust to himself. He said, "I do not think that this will perish - ever. And I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return." His companion said to him while he was conversing with him, "Have you disbelieved in He who created you from dust and then from a sperm-drop and then fashioned you into a man? But as for me, He is Allaah, my Lord, and I do not associate with my Lord anyone. It was better for you to say, when you entered your garden: 'That which Allaah wills (will come to pass)! There is no power but with Allaah!' If you see me less than you in wealth, and children, "It may be that my Lord will give me something better than your garden, and will send on it a calamity from the sky, then it will be as a barren slippery earth. Or the water thereof becomes deep-sunken so that you will never be able to seek it." So his fruits were encircled (by ruin), so he began to turn his hands about (with â&#x2C6;&#x2014; There are other people who become equally intoxicated with their military power, administration, technology etc to the extent that they deny belief and Allaah has given many stories like this in the Qur'an.

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B.2

The Money Delusion

sorrow) over what he had spent on it, while it was all destroyed on its trellises, and he could only say: "Would that I had ascribed no partners to my Lord!" And he had no company to help him against Allaah, nor could he defend himself. There the authority is [completely] for Allaah, the Truth. He is best in reward and best in outcome. | 18:32-44 | Of those who manage to acquire wealth, many do not utilise it for themselves - rather they simply act as its keeper!

Acquiring Money Equates to Increased Rizq People exert themselves to acquire means in order to get money, but they forget that their sustenance is fixed. They seek the means - this is the sunnah - but the belief should not go to means. How many people acquire degrees to get jobs and how many actually manage to do that? How many people set up businesses and how many fail! The people who do not have firm conviction in the system of Allaah become happy when they can gather more and more means of this world and when they fail to get it they are upset. To debunk the above premise, just reflect on the fact that the people who become bankrupt are usually the people who are well-off! Allaah can give rizk with or without means and against the means of this world.

'Eesa, son of Maryam, said: "O Allaah, our Lord! Send us from the heaven a table spread (with food) that there may be for us â&#x20AC;&#x201C; for the first and the last of us â&#x20AC;&#x201C; a festival and a sign from You; and provide us with sustenance, for You are the Best of sustainers." Allaah said: "I am going to send it down to you, but if any of you after that disbelieves, then I will punish him with a torment such as I have not inflicted on anyone among the worlds." | 5:114-5 | There are many many anecdotes in the Qur'an and Sunnah which illustrates these points. Just marvel at the story of Yusuf u.

And there came a caravan of travellers; they sent their water-drawer, and he let down his bucket (into the well). He said: "Good news! Here is a boy." | 12:19 |

Non-Commodity Money Equates to Wealth On top of the above two kinds of illusions, there is another kind of illusion with regards to fiat money, one must understand the nature of fiat money - its main flaw is its lacking any intrinsic value. Its danger has been compounded by the banking system to such an extent that unless one discards it completely one will face its evil, no matter which part of the world they belong. Rasulullah r has informed us of the fraudulent systems of monetary system to come: A time is certainly coming over mankind in which there will be nothing (left) that will be of use (or benefit) save a dinar and a dirham [12]. This prophecy clearly anticipates the eventual collapse of the fraudulent monetary system now functioning around the world [347].

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B.2.1

APPENDIX B: Materialism

Money: The Basics Money can serve either one or both of the following two purposes: • A medium of exchange and • A store of value There are many types of money in circulation today. These can come under three broad categories: Commodity money : The value comes from the commodity it is made of ⋄ . This can be used both as means of exchange and store of value. Example: Gold, silver, Copper, Bench mark crude oil, Cattle, Stones, Shells, Barley, Cigarettes etc. Commodity does not loose its value because of dilapidation. Everyone knows its value. Commodity-backed money : The objects themselves don't have real value, but its value stands for the commodities it represents. Example: Gold & Silver certificates, Coins with minute metalvalue. This can be exchanged for precious coins made of real gold - hence gold standard. Fiat currency : This is accepted by subjects of a country because the respective government declared it to be legal tender. It exists because people (and even countries) are forced to accept the value written on it. Example: Bills of credit, Banknotes, Coins. Some include derivatives as money [435]. This is quite problematic though. The essence of derivatives is not something new as the Greek philosopher Thales from Miletus is known to have made profit from options contract. Modern derivatives can be described as the one or combinations of four types of derivatives: swaps, forwards, futures and options [436]. These contracts are called derivatives because its worth depends on currencies, interest rates etc underpinned by huge levels of gambling ⋏ . These are designed to manage/hedge risks against future uncertainties. The level of uncertainty makes these financial contracts haraam. The derivatives market exploded due to prevalence of fiat currencies, deregulation, market volatility and technological advances since nineteen seventies. While the notional principal which is often quoted as a measure of derivatives market, a bank's exposure to derivatives is better measured by calculating the replacement-cost credit exposure. Estimates of financial derivatives dwarfs banks capital, whereas the replacement-cost credit is usually of the order of total assets. Having said that, estimates of global derivatives market is estimated in 2012 to be around $1,200 trillion dollar or roughly 20 times larger than the global economy - no wonder some seeing it as time bomb! According to "Lombard Odier" largely thanks to phenomenal contract interest rates, majority stand of around 78% [437]. "The marketplace as it functions now "adds up to ⋄

A subset of commodity money is acceptable as money in Islaam. Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt. (When a transaction is) like for like, payment being made on the spot, then if anyone gives more or asks for more, he has dealt in riba, the receiver and the giver being equally guilty [8]. This is the definitive statement of rasulullah r, defining monetary transactions. In Islaam, money must posses the following characteristics: • The money has its intrinsic value within it. • 'Money' is either precious metals such as gold and silver, or other commodities of regular consumption as food such as wheat, barley, dates and salt but which have a shelf-life. By extension rice in Indonesia and sugar in Cuba can be money [347]. However, unequal exchange of camels is allowed because camels are not used as money. Imaam Malik ? noted that Abdullah ibn 'Umar d bought (i.e., exchanged) a female riding-camel for four camels and he guaranteed to give them in full to the buyer at ar-Rabadha [17]. Money as described above maintains an intrinsic value, stored within it, immune to arbitrary external manipulation and devaluation. ⋏ Nick Lesson, a derivative operator brought Bearing Bank to bankruptcy with a total loss of £800 million, more than its equity. When Leman Brother, a major US investment bank, became bankrupt in 2008, Federal Reserve pumped three trillion dollars into the financial system to cushion rest of the stakeholders against the fallout.

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B.2

The Money Delusion

higher costs to all Americans,” said Gary Gensler, the chairman of the Commodity Futures Trading Commission, which regulates most derivatives [438]." Money is issued/minted privately as well as by state institutions. Commodity currencies can easily be used across borders without losing value. However, in case of fiat currencies the convertibility and exchange depends on government treaties and market exchange rates. Private currency is usually restricted by government law. Example: barter in trade exchanges, private gold and silver exchanges, local paper money, electronic credit and debit, digital gold currency, Bitcoins. "In the United States, the Free Banking Era lasted between 1837 and 1866, when almost anyone could issue paper money…Today, there are over four-thousand privately issued currencies in more than 35 countries…If an issuer went bankrupt, closed, left town, or otherwise went out of business the note would be worthless…" - wikipedia.

Essence of Fiat Money Fiat money has been around for thousands of years, with disastrous consequences, "…particularly so with the repeated experiments with inconvertible or fiat paper currencies such as those of medieval China, John Law and the assignats in the eighteenth century France, the continentals of the Revolutionary War, the greenbacks of the Civil War, and, most recently, in modern Zimbabwe. All such systems were created by states to finance their expenditures (typically to finance wars) and led to major economic disruption and ultimate failure, and all ended either with the collapse of the currency or a return to commodity money. Again and again, fiat monetary systems have shown themselves to be unmanageable and, hence, unsustainable [430]." Paper money is considered to originate in eleventh century China. The S'ung dynasty cautiously issued paper money in 1023. For the next three hundred years it appeared and disapeared many times - as it was subject to much abuse/inflation and suffered from lack of convertibility to precious metals. Paper money completely disappeared in 1500's only to appear in 1800's as a result of European invasions. However, there are instances of military script or other emergency measure before and after this period. The gold standard has inevitably replaced every fiat currency system that was attempted for the last 3000 years. The collapse happens at such a rapid pace that the people have no chance to exchange them. Unlike commodity currency which maintains value in the severest of economic downturn, the fiat currency can be worth less than the paper its written on. In a fiat monetary system, the value of money is based on confidence, and once that confidence is gone, money irreversibly becomes worthless, regardless of its scarcity. Voltaire (d 1778c) said: Paper money eventually returns to its intrinsic value – zero. The low cost of printing enabled the Weimar Republic of Germany after WWI, to issue two trillion Mark banknotes by late 1923. For the same reason, the Hungarian National Bank, printed "…100 quintillion pengo banknotes in 1946, with a loss of value so fast that the price of goods were doubling every 13 hours." Austria also caused hyperinflation by printed paper money during WWI. By Mid 2008 Zimbabwean dollar made a world record in hyperinflation with "…the most zeros printed on a banknote (the $100,000,000,000,000 Zimdollar note)". "Even though these banknotes had huge numbers on them they bought less than a roll of toilet paper within hours or days after being printed, and so holders of those notes frequently made the banknote-to-toilet-paper conversion more directly - saving a trip to the grocery store." Worldwide there is only about a trillion US dollar worth of coins and notes in circulation. Also there is a similar amount in central banks as reserves. This amount does not really grow much year to year. The reserve money issued can also be in electronic form, which is created instantly without any cost.

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APPENDIX B: Materialism

The nature of fiat currencies enables central banks and in the case of US ▷ , England and some other European countries, private "central" banks/agencies to print (issue electronic or otherwise) as much money as they want. Thomas Jefferson said (1791): I believe that banking institutions are more dangerous to our liberties than standing armies. Already they have raised up a money aristocracy that has set the government at defiance. This issuing power should be taken from the banks and restored to the people to whom it properly belongs. If the American people ever allow private banks to control the issue of currency, first by inflation, then by deflation, the banks and corporations that will grow up around them will deprive the people of all property until their children will wake up homeless on the continent their fathers conquered. Alan Greenspan ⋆ said on May 20, 1999: Gold still represents the ultimate form of payment in the world. Fiat money in extremis is accepted by nobody. Gold is always accepted. ▷ FED - is not federal, created in 1913, given a name to suggest its federal! It's a private bank with private stakeholders - run purely for pirate profit - has no federal reserve! After WW1, money changers have bought of most of media so that no one hears this history of US. Many wars were fought to control the money supply - this control switched sides eight times since 1764. The First Bank of America, a private monopoly, managed to get a 20 year long charter from 1791 to 1811. The government would have to pay interest on any new money created by the bank out of thin air. When it came to renew its charter, press claimed the head of Bank of England warned if the charter is not renewed US will face the most disastrous war. When Congress defeated the bill by a single vote, within five months England started war of 1812, successfully attacking the capital and burning the White House in 1814. Even depression was perpetrated to acquire this control over money. When people were fed up with the Second Bank of America, in 1828 Andrew Jackson ran for presidency with "Jacson and no bank" campaign slogan. Bankers spend millions of dollars against his campaign. He won a landslide victory and vetoed the renewal bill in 1832. Andrew Jackson commented in 1832:

It is easy to conceive that great evils to our country and its institutions might flow from such concentration of power in the hands of a few [who are] irresponsible to the people. …Controlling our currency, receiving our public moneys, and holding thousands of our citizens in dependence…would be more formidable and dangerous than a military power of the enemy. Nicholas Biddle, who was head of Second Bank of United States, said about him: "This worthy President thinks that because he has scalped Indians and imprisoned judges, he is to have his way with the Bank. He is mistaken.” He threatened depression, Nothing but widespread suffering will produce any effect on Congress …Our only safety is in pursuing a steady course of firm restriction – and I have no doubt that such a course will ultimately lead to restoration of the currency and the re-charter of the bank. He followed on his threat with all the consequences. Within six months congress censured Jackson. Senator Barry Goldwater said: "Most Americans have no real understanding of the operation of the international moneylenders…The accounts of the Federal Reserve System have never been audited. It operates outside the control of Congress and …manipulates the credit of the United States." In 1921 the stockholders of the FED financed the "Council on Foreign Relations" (CFR), which is allegedly the promotional arm of the ruling elite in the United States. ⋆ Alan Greenspan gave an interview with PBS NewsHour which was aired on 18 September 2007. Jim Lehrer: What is the proper relationship, what should be the proper relationship between a chairman of the FED and a president of the United States? Alan Greenspan: Well, first of all, the Federal Reserve is an independent agency, and that means, basically, that there is no other agency of government which can overrule actions that we take. So long as that is in place and there is no evidence that the administration or the Congress or anybody else is requesting that we do things other than what we think is the appropriate thing, then what the relationships are don’t frankly matter.

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The Money Delusion

Alan Greenspan also said: An almost hysterical antagonism toward the gold standard is one issue which unites statists of all persuasions. They seem to sense …that gold and economic freedom are inseparable [432, 430]. When currencies are devalued, not only would it result in an unjust legalised theft of the wealth of those who possessed the devalued currency but additionally, it would become more and more expensive for such countries to repay loans. As money is devalued, the cost of property, labour, goods and services in the territories of the devalued currencies would become cheaper and cheaper for those who created the monetary system. This is one reason for which Hugo Chavez terminated Venezuela's membership of International Monetary Fund, IMF. IMF was established in 1944 following the Bretton Woods Agreement "…with the explicit function of maintaining an international monetary system of precisely such non-redeemable paper currencies. By 1971 even the fig leaf disappeared when USA reneged on its treaty obligation under international law to redeem US dollars for gold [347]." As countries were decolonised, IMF and its financiers ensured they buy into this monetary system - unsurprisingly the Muslim world followed blindly! The Articles of Agreement of the IMF prohibited the use of gold as money. It did so by prohibiting any link between gold and paper currencies other than the US dollar. Art. 4 Section 2(b) of the Articles of Agreement [347]. Further, all countries had to trade in US dollar or one of the European paper currencies - which came to be known as 'hard' currencies. So long as the demand for currencies is kept up, by hook or by crook, these 'hard' currencies can be created from thin air. Since the US default / on dollar's convertibility into gold, all reserve currencies have been fiat currencies, including the U.S. dollar and the euro. Unfortunately, the US dollar is imposed as the world's reserve currency. This ensures its apparent value despite the fact that it can create trillions of dollars out of thin air. Investors around the world flee to it during times of crisis, although it continually loses value through debasement. The diminishing value of US dollar is clear from the fact that the value of Gold increased from $35 in 1971 to over $1800 in 2011 ϶ . Every time a dollar is created from thin air, it devalues all currencies pegged to it, taken in aggregate this results in a massive and unjust transfer of wealth. On the other hand Gold maintained it worth throughout the ages. / The French were apparently threatening to redeem their dollars in gold. "The U.S. had $30 billion in gold reserves. But the United States spent more than $500 billion on the Vietnam War alone, from 1967-1972. During these years, the U.S. had over 110 military bases across the globe, each costing hundreds of millions of dollars a year. These expenses were paid in paper dollars and the total number given out far exceeded the gold reserve of the U.S treasury. By then (1971- 72), the U.S. Treasury was running out of gold and had only $10 billion in gold left. On August 17, 1971, Nixon suspended the U.S. dollar conversion into gold [434]." The network of American military bases now stand at over 700 worldwide. ϶ Currencies can be devalued even when it is backed by Gold. For example, in April 1933, the US Government enacted legislation prohibiting American residents from keeping gold coins, bullion or gold certificates in their possession. Gold coins were demonetized, and were no longer permitted as legal tender. They could not be used as money. If anyone was caught with such gold after a certain date, he could be fined USD 10,000 and/or be imprisoned for six months. In exchange for the gold coins and bullion, the FED offered paper currency with an assigned numerical value of USD 20 for every one ounce of gold. Most Americans rushed to exchange their gold for paper currency, but those who were aware of the rip off that was about to take place bought gold with their paper currency and then shipped the gold away to Swiss banks. Then in January 1934, the Government then proceeded to arbitrarily devalue the US paper dollar by 41% and to then rescind the law of prohibition concerning gold that was previously enacted. The American people rushed back to exchange their paper currency for gold at the new exchange value of USD 35 per ounce of gold. In the process, they were robbed of 41% of their wealth [347].

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APPENDIX B: Materialism

Fractional Reserve Banking Just before getting into the mechanisms of Fractional Reserve Banking, lets look at the institution of banks. There are two types of bank operations as far as their dealings with the end-user is involved. Loan Banking: This is where the banks pool together money from different sources in order to make investments and loans on interests. It is what most people think banks do with their savings. In these deals the money supply remains the same and the process is non-inflationary. The money invested appears in the balance sheet of the bank within "Equity & Liabilities" as the shareholders are the real owners of this money. The bank itself makes profit from the operation as interest. In the ancient world as well as pre-modern Europe, most money lending institutions were loan banking. Making money this way is completely haraam by the consensus of the ulama. This is the case with all revealed religions. However, its evil far exceeded by the next innovation in banking where banks make money simply out of thin air. Deposit Banking: This begun as owners of gold or silver deposit their wealth for safe-keeping for a fee. They receive a ticket or warehouse receipt which is instantly redeemable on demand at the warehouse. Over time as warehouses gained a reputation for probity and honesty, receipts begun to be transferred directly in exchange for products and services. In this case, the money supply in the economy did not change, and the process is non-inflationary and does not affect the bank's balance sheet except the fee itself, thus its a bailment, not a loan. This has been the case since the time of ancient Greece and Egypt. It became prominent in Amsterdam and Hamburg in the seventeenth and eighteenth centuries. In England merchants used to store their surplus gold in the Tower of London until deposit banking appeared by Civil War of mid-seventeenth century [431]. During the English Civil War the goldsmiths became the money warehouses. It turned out, the depositors could do a lot simply with the warehouse receipts. It was then easy for the goldsmiths to speculate or trade with the sitting gold in their vaults - he just needs to estimate "â&#x20AC;Śthat a smaller part of his receipts will be redeemed next year, say 15 percent, while fake warehouse receipts for the other 85 percent can be printed and loaned out without much fear of discovery or retribution." So profitable was the gain that goldsmiths begun to offer interests to depositors! "The same process of defrauding took place in one of the earliest instances of deposit banking: ancient China. â&#x20AC;ŚVenice, from the fourteenth to the sixteenth centuries, struggled with the same kind of bank fraud." The amount of cash kept in the vault for immediate redemption known as reserve. If 100% of the bank receipts are backed fully by gold or cash then, it is non-inflationary deposit banking or called honest banking. The fractional reserve in question is: Reserve Warehouse Receipts The lower the fraction of the reserve, the greater the amount of new money issued. "Essentially they do it in the same way as counterfeiters. Counterfeiters, too, create money out of thin air by printing something masquerading as money or as a warehouse receipt for money. In this way, they fraudulently extract resources from the public, from the people who have genuinely earned their money. In the same way, fractional reserve banks counterfeit warehouse receipts for money, which then circulate as equivalent to money among the public. There is one exception to the equivalence: The law fails to treat the receipts as counterfeit [431]."

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The Money Delusion

There are two types of money in a fractional-reserve banking system: • Central bank money - all money created by the central bank regardless of its form, e.g. banknotes, coins, electronic money. • Commercial bank money (money created in the banking system through borrowing and lending) - sometimes referred to as checkbook money. The counterfeit warehouse receipts for gold had many fateful consequences. • Counterfeit money devalues the currency. Money created by the Central Banks and private loans alone can thus become source of inflation. Government deficit is not necessary to create inflation, "…it is perfectly possible, theoretically, for the federal government to have a deficit (total spending greater than total revenues) which does not lead to any increase in the money supply and is therefore not inflationary …If the deficit is financed strictly by selling new bonds to the public (individuals, corporations, insurance companies, etc.), then there is no increase in the money supply and hence no inflation. People's savings are simply shifted from the bank accounts of bond buyers to the bank accounts of the Treasury, which will quickly spend them and thereby return those deposits to the private sector. There is movement within the same money supply, but no increase in that supply itself [431]." There is of course an alternative - actually printing money of the press was inflationary but with the added benefit that the government does not need to pay the additional interest ∗ ! • The immediate receivers of the new money benefit at the expense of the late receivers. And there's still those who never receive the new money at all. The immediate receivers - "…benefit most, and, like a hidden tax or tribute, the late receivers are fraudulently despoiled of their rightful resources [431]." • Boom & bust cycle - Unlike government paper and unlike counterfeiting, "…the bank credit is subject to contraction as well as expansion. …the deflationary pressure will bring about a recession - the successor to the inflationary boom." This boom & bust cycle "…has plagued the Western world since the middle or late eighteenth century [431]." ∗ 1861 - When President Abraham Lincoln went to the money changers at New York, who engineered the war to make the Union fail, they offered finance at 24% to 36%. He declined the offer and asked Colonel Dick Taylor what proposals he had come up with to finance the war. Colonel Taylor said: "Why, Lincoln, that is easy; just get Congress to pass a bill authorizing the printing of full legal tender treasury notes…and pay your soldiers with them and go ahead and win your war with them also." In total, 450 million of green backs without any interest. About money creation, A Lincoln said: The government should create, issue, and circulate all the currency and credit needed to satisfy the spending power of the government and the buying power of consumers. By the adoption of these principles…the taxpayers will be saved immense sums of interest. Money will cease to be master and become the servant of humanity. Commenting on American civil war, Otto on Bismark, the Chancellor of Germany said: …the division of the United States into federations of equal force was decided long before the Civil War by the high financial powers of Europe. These bankers were afraid that United States, if they remained as one block, and a s one nation, would attain economic and financial independence, which would upset their financial domination over the world. Upon Abraham Lincon's death he also remarked: The death of Lincoln was a disaster for Christendom. There was no man in the United States great enough to wear his boots…I fear that foreign bankers with their craftiness and tortuous tricks will entirely control the exuberant riches of America, and use it systematically to corrupt modern civilisation. They will not hesitate to plunge the whole of Christendom into wars and chaos in order that the earth should become their inheritance.

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B.2.2

APPENDIX B: Materialism

Cocktail of Riba, Fiat & Fractional Reserve Banking The ability of the state and private organisations to indulge in riba, creation of fiat currencies and fractional reserve banking enables them to manipulate in wealth transfer of monstrous proportion. Every bank in US is allowed to lend out at least ten times the deposit they held. It robs the people of their rightful share of resources and leaves many people/nations in permanent slavery of debt repayment. After the deposit banks of Greece (400bc) other places such as India (315bc), Egypt, Damascus and Barcelona, Venice led the way to modern banking. By 1361c, many safeguards were in place to ensure its stability. Bankers were forbidden to engage in any other business, their books and stocks were open to scrutiny. Despite these precautions, Venice's largest bank failed in 1584c - with the inevitable result that depositors lost their money. In fact, banks in their thousands collapsed like that for the same reason. Northern Rock - 2007c, first run on a British Bank since 1866c. Lehman Brothers, based in New York, filed for bankruptcy in 2008c. Riba has been the cause of many wars, e.g., "Britain occupied Egypt in 1882c to ensure payment of the country's debt to the European banks operating there, which was threatened by a popular revolt [289]." Bankrolling wars is not about winning - there are countless examples where central banks and private banks gave credit to both sides! State governments are the best customers because they pay the interest by raising taxes and/or by selling commodities. During WWI, Rothchilds lent to Britain, France, Germany and JP Morgans was sales agent of French and British for war materials ⋄ . The monetary systems controlled by private/public central banks around the world, set up in line with Bank of England ⋏ , perpetuating transfer of wealth from common people to the wealthy within each country. With the establishment of IMF, the system leaped into a grand scale to transfer wealth from countries with 'soft' currencies to countries with 'hard' currencies. It's no accident that the third world countries getting impoverished by constant drain on their wealth through debt repayment. This is legalised fraud at best! There have been many headline-grabbing promises by the rich nations but the debt cancellation promised is in reality far less due to fancy spin. The developing world now spends $13 on debt repayment for every $1 it receives in grants. Nigeria borrowed around $5 billion and has paid about $16 billion, but still owes $28 billion ▷ . The injustices and robbery of people's wealth as mentioned above are prohibited sternly in Islaam [347]:

O ye who believe! Do not appropriate each others property and wealth in a manner that is unjust and unfair: Rather, let business be transacted in a manner that brings mutual satisfaction. | 4:29 | ⋄ Documentary

- The Money Masters (1996) by William T Still.

⋏ Prior to Bank of England (1694c), there was The Bank of Hamburg (1619c), The Bank of Amsterdam (1609c)

and The Bank of Venice. After half-century of the harrowing and costly civil war, which ended in 1688c, the Whigg party of noble landlord and "merchant companies enjoying monopoly privileges from the government," needed money to pursue their mercantilist and imperialist foreign policies. William Paterson, a Scottish banker, proposed Bank of England, which would buy government bonds with notes created out-of-thin-air carrying a raft of special privileges with them. When the bank was chartered by Parliament in 1694c, King William himself and various members of Parliament rushed to become shareholders of the new money factory they had just created. Over time Bank of England managed to get many mischievous advantages over other private banks. "After the founding of the Bank of England, English banking, during the eighteenth and first half of the nineteenth centuries, was riven by inflation, periodic crises and panics, and numerous - and in one case, suspensions of specie payment. In contrast, neighbouring Scottish banking, not subject to Bank of England control and, indeed, living in a regime of free banking, enjoyed a far more peaceful and crisis-free existence [431]." ▷ www.globalissues.org

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The Money Delusion

And O my people! Give just measure and weight, and do not deprive people of what is rightfully theirs by diminishing the value of their things and do not commit evil in the land with intent to corrupt and destroy. | 11:85 | Rasulullah r said, Beware of greed for indeed greed destroyed those who came before you. It ordered them to cut off ties of relationship so they cut off ties of relationship, and it ordered them to be miserly so they were miserly, and it ordered them to commit sins so they committed sins [10, 14, 12]. Beware of greed, since greed destroyed those who came before you. It led them to shed their blood and make lawful what was forbidden for them [8]. Individual Muslims and nations must abandon monetary transactions that fuel this oppression of Riba, Fiat currencies & Fractional Reserve Banking. They should repent and return to Qur'an & Sunnah by apply monetary policies prescribed by the shari'ah. "It is when gold and silver coins enter a market to function as a 'medium of exchange' and as a 'measure of value', that Sunnah money would be fully restored [347]." This we must do until the prophesy comes true -Rasulullah r said: A time is certainly coming over mankind in which there will be nothing (left) which will be of use (or benefit) save a dinar and a dirham [12].

B.2.3

The Bailout Game This begins with commercial banks creating money out of nothing and profiting, not by spending it, but by lending it to others and collecting interest. When a borrower fails to repay, the loan must be written off. However, the original check-money is still in circulation and the issuing bank is obliged to redeem those cheques. When the loss exceeds the entire value of owner's equity, the bank is insolvent. At this stage different government institutions guarantee massive loans to save the bank's owners. The usual argument is that "â&#x20AC;Śif these corporations are allowed to fail, the nation would suffer from vast unemployment and economic disruption." Such policies encourage big banks to offer ever larger and larger loans as it then becomes risk free. When a third world country fails to repay debt, they typically offer more loans to pay off interest on previous loans. There are many mechanism in place, that an average person is unaware of, through which big banks make profit in the name of saving public from the woes of bank's eventual default â&#x2039;&#x2020; . Gregory Palast wrote in Eyes-Only Memos Show Who Done It / : Argentina owed $128 billion in debt [in mid 2001]. Normal interest plus the premium amounted to $27 billion a year. In other words, Argentina's people didn't net one penny from the $20 billion in "bailout" loans. The debt grew, but none of the money escaped New York, where it lingered to pay interest to U.S. creditors holding the bonds. â&#x2039;&#x2020; Edward Griffin elaborates on this mechanism, "Money now begins to move into the banks through a complex system of federal agencies, international agencies, foreign aid, and direct subsidies. All of these mechanisms extract payments from the American people and channel them to the deadbeat borrowers who then send them to the banks to service their loans. Very little of this money actually comes from taxes. Almost all of it is generated by the Federal Reserve System. When this newly created money returns to the banks, it quickly moves out again into the economy where it mingles with and dilutes the value of the money already there. The result is the appearance of rising prices but which, in reality, is a lowering of the value of the dollar [433]." / www.Americas.org

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B.3

APPENDIX B: Materialism

Legacy of Darwinism Darwinism is a set of ideas which are related primarily to the theory of evolution furthered by Charles Darwin. Since the publication of Charles Darwin's 1859c book "On the Origin of Species" the term begun to be referred to his ideas. However, it is neither based on scientific evidence nor originated from him. By the end of nineteenth century, "Darwinism" came to stand for a whole range of evolutionary philosophies in the field of biology and society. This philosophies found among its ardent followers thinkers such as Karl Marx and Sigmund Freud. This fanaticism of Darwinism has resulted in all kinds of disasters. Humanity has been paying a tremendous price as a consequence of this deception. Among them is the false belief that "Man came into being by chance" - a selfish animal which must fight for survival. On an individual level such animalistic values can only lead to evils encroaching on the rights of others ϶ . On a greater scale, Darwinism has become a vehicle for materialism and secularism - becoming a defacto religion in numerous western societies and making in-roads around the world. "Violent ideologies such as racism, fascism and communism, and many other barbaric world views based on conflict have all drawn strength from this deception [94]." The racist slant of Darwinism was clear from the outset from the fact that Darwin gave the subtitle he gave to his book "The Origin of Species", "The Origin of Species by Means of Natural Selection or the Preservation of Favoured Races in the Struggle for Life." This "The Law of the Jungle" led to Fascism of nineteenth and twentieth century. Nazi ideologues were influenced by the racist values of Darwinism. The historian Hickman describes Darwinism's influence on Hitler as follows: (Hitler) was a firm believer and preacher of evolution. Whatever the deeper, profound, complexities of his psychosis, it is certain that…his book, Mein Kampf, clearly set forth a number of evolutionary ideas, particularly those emphasizing struggle, survival of the fittest and the extermination of the weak to produce a better society [94]. Like Germany, the youths in pre-fascist Japan were tremendously influenced by Darwinism leading to social changes which "…were very disconcerting for a society so tightly bound to its traditions. Family bonds loosened, the divorce rate rose, respect for the elderly diminished, customs and traditions were abandoned, an individualist tendency began to emerge, degeneracy among the young reached grievous proportions and there was an alarming increase in the suicide rate. In these conditions, the future stability of the Japanese society was regarded as in jeopardy [96]." Just as the fascists on the right of Social Darwinism, the communists on the left were equally the defenders of the theory of evolution. While the fascists killed millions during the war time, the communists killed millions during the peace times. Trotsky, a Russian Marxist revolutionary, said, "Darwin's discovery is the highest triumph of the dialectic in the whole field of organic matter." Mao, who established communist rule in China that brought death to millions of people, openly stated that "Chinese socialism is founded upon Darwin and the theory of evolution [94]." Besides these two bloody ideologies, individuals and ethics in society have been corrupted as a direct consequence of materialism. Allaah I warned those who plan and perpetuate mischief in the form of corruption of belief, death and destruction in stark terms. ϶ Narrated

by Abdullah bin Masud d : I said, "O Rasulullah! Which is the biggest sin?" He said, "To set up rivals to Allaah by worshipping others though He alone has created you." I asked, "What is next?" He said, "To kill your child lest it should share your food." I asked, "What is next?" He said, "To commit illegal sexual intercourse with the wife of your neighbour [6]."

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Legacy of Darwinism

Do then those who devise evil plots feel secure that Allaah will not sink them into the earth, or that the torment will not seize them from directions they perceive not? Or that He may catch them in the midst of their going to and fro (in their jobs), so that there be no escape for them? Or that He may catch them with gradual wasting? Truly, Your Lord is indeed full of kindness, Most Merciful. | 16:45-7 | The belief in the theory of evolution flies in the face of logic and science. It remains as an astounding fact that such a theory still persists as a dogma in western academia and taught to children as science. What follows then is a brief refutation of some of the key precepts of the theory of evolution. Fossil Record Refutation - Contrary to the theory of evolution, in the Cambrian Age 13 completely different phyla (e.g. Hallucigenia) suddenly emerged [439]. Similarly, many complex invertebrates such as starfish and jellyfish emerged suddenly some suddenly some 500 million years ago with no so-called evolutionary ancestors. These emerged suddenly with all the complexities that we see today. For example trilobites, which emerged in Cambrian Age, has the same multi-lens system in the eye as it posses today. In other words, they were created [97]. Darwinian theory predicts a "cone of increasing diversity," as the first living organism is gradually and continually diversified to create the higher levels of taxonomic order. The fossil record in fact resembles such a cone turned upside down [440]. Man's origin - The fossil record shows that man came into existence millions of years ago in just the same form as today, and undergone absolutely no evolutionary development [97]. Commenting on the newly discovered ape fossils Henry Gee, the senior editor of Nature and a leading paleoanthropologist wrote in The Guardian (11 July 2002): Whatever the outcome, the skull shows, once and for all, that the old idea of a "missing link" is bunkâ&#x20AC;ŚIt should now be quite plain that the very idea of the missing link, always shaky, is now completely untenable. If man came from apes, then did the apes come up with their two genders in order to reproduce? Did they consciously or unconsciously came up with the idea of mating with pleasure, journey of the sperms and subsequent development of the ape zygote? Plant's origin - Life on earth is fundamentally depend on plants as they provide food and oxygen. Yet plants cannot come to exist through chance or evolve one from the other. "The fossil record shows that the different classes of plants emerged all of a sudden in the world, each with its own particular characteristics, and with no period of evolution behind it [99]." The misleading propaganda of 99% - In evolutionist literature, one often comes across sentences like "we are 99 percent identical to chimps." The actual figure is less than 95%. But then what do you make of: 75% similarity between the DNA of nematode worms and man. 60% similarity between the genes of fruit flies belonging to the Drosophila genus and human genes. 50% similarity between human genes and banana. Mutations and Natural selection - Mutations do not add new information to DNA. It only causes abnormalities. Finch beaks, which Darwin saw in the Galapagos Islands and thought were evidence for his theory, are actually an example of genetic variation, and not evidence for macroevolution.

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APPENDIX B: Materialism

The American geneticist B G Ranganathan says: First, genuine mutations are very rare in nature. Secondly, most mutations are harmful since they are random, rather than orderly changes in the structure of genes; any random change in a highly ordered system will be for the worse, not for the better. For example, if an earthquake were to shake a highly ordered structure such as a building, there would be a random change in the framework of the building, which, in all probability, would not be an improvement [441]. Colin Patterson, the senior paleontologist at the Natural History Museum in London, stresses the fact in these words: No one has ever produced a species by the mechanisms of natural selection. No one has ever got near it, and most of the current argument in neo-Darwinism is about this question Ď&#x2020; . Probability of Protein Formation - The probability of proteins, the building blocks of cell, being synthesized coincidentally, is 1 in 10950 for an average protein made up of 500 amino acids. In mathematics, a probability smaller than 1 over 1050 is considered to be impossible in practical terms. "The DNA molecule, which is located in the nucleus of the cell and which stores genetic information, is an incredible databank. It is calculated that if the information coded in DNA were written down, this would make a giant library consisting of 900 volumes of encyclopaedias of 500 pages each [98]." Soul: The biggest Obstacle to Evolution - The essence of the evolution can simply be written as an equation [97]: Inannimate matter + Time = Millions of complex living species There has been no evidence of this. No matter how many billion years one waits, inanimate object cannot come together to become living organisms. The sensory stimulations in our brain coming from eyes, ears, nose tongue etc through electrochemical nervous impulses. Though we can find their details in the books of biology, physiology and biochemistry, none answers who is the one perceives these events in the brain. To whom this consciousness belong? The answer to this is the soul and Allaah has given humans only a minute amount of knowledge regarding it. DNA information - The presence of information stored in DNA obliterates materialism. A coding system is an intellectual process which requires a creative effort. There is no process or sequence of events which can originate the information stored in DNA. Information is different from matter and can never be reduced to matter. Just as a book needs a writer to put letters and words in order, similarly it needs a creator to compose the DNA. Irreducible Complexity - There are many systems in living organisms which must come into existence in its final complexity, such eye or ear. The human eye is a very complicated system consisting of the delicate conjunction of some 40 separate components. For an eye to be able to see, all components need to be present at the same time and work together perfectly. Every time we look, the small muscles around the lens go into action and enable us to see clearly by changing the thickness of the lens and turning it at the right angle to the light. The lens carries out this adjustment every second of our lives, and makes no mistakes. "If all the other components, such as the cornea, iris, pupil, retina, and eye muscles, are all present and functioning properly, but just the eyelid is missing, then the eye will shortly incur serious damage and cease to carry out its function. In the same way, if all the subsystems exist but tear production ceases, then the eye will dry up and go blind within a few hours. It is impossible, of course, for the mechanisms of natural selection and mutation to give rise to the eye's dozens of different subsystems when they can confer no advantage right up until the last stage [99]." Ď&#x2020; "Cladistics,â&#x20AC;?

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Interview by Brian Leek, interviewer Peter Franz, March 4, 1982, BBC.

B.4

Legacy of Darwinism

Like eyes, ears posses an extraordinary design. This design is irreducibly complex, since, in order for hearing to happen, it is necessary for all the component parts of the auditory system to be present and in complete working order - "…such different elements as the ear drum, the hammer, anvil and stirrup bones, the inner ear membrane, the cochlea, the liquid inside the cochlea, the tiny hairs that transmit the vibrations from the liquid to the underlying sensory cells, the latter cells themselves, the nerve network running from them to the brain, and the hearing center in the brain must all exist in complete working order. The system cannot develop "by stages," because the intermediate stages would serve no purpose [99]." The Fact of Creation How did this "first cell" originate? The absurdity of claiming of jet aircraft is not different from the absurdity of a cell coming into being by chance. An aircraft is created from design and creation from millions of individual parts. A cell is more complex and superior in its creation and the systems running inside it than an aircraft. It is impossible for reptiles, as land-dwelling creatures, to ever fly. In land-dwelling creatures, lung air flow is bidirectional. But Avian lungs which is found in identical form in all essential details in birds as diverse as humming birds, ostriches and hawk is unidirectional [442]. There is no intermediate model between the two systems. Thus a reversal of the structure of its lungs with a change of design would inevitably end in death [99]. It defies all reason to claim that the complex design in feathers could have come about by the evolution of reptile scales through chance mutations. What emerges under microscope is a very delicate design - even tinier hairs on every tiny hair, and these have special hooks, allowing them to hold onto each other. The beautiful pattern of peacock was enough to make Darwin sick. In a letter Darwin wrote: I remember well the time when the thought of the eye made me cold all over, but I have got over this stage of complaint…and now trifling particulars of structure often make me very uncomfortable. The sight of a feather in a peacock's tail, whenever I gaze at it, makes me sick [443]! Allaah I brings to an end, once and for all, the falsity of such conjectures as Darwinism in beautiful words in Qur'an:

It is Allaah Who created the heavens and the earth, and all that is between them in six Days. Then He rose over the Throne. You have none, besides Him, as a wali or an intercessor. Will you not then remember? He manages and regulates (every) affair from the heavens to the earth; then it will go up to Him, in one Day, the extent of which is a thousand years of your reckoning. That is He, the All-Knower of the unseen and the seen, the All-Mighty, the Most Merciful. Who perfected everything which He created and began the creation of man from clay. Then He made his offspring from a liquid disdained. Then He proportioned him, and breathed into him the soul; and He gave you hearing, sight and hearts. Little are you grateful! | 32:4-9 |

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B.4

APPENDIX B: Materialism

Rat Race Though, it conjures up the image of the futile efforts of a lab rat trying to escape while running around a maze or in a wheel, "Rat race" here is meant for a way of life in which people are caught up in a fiercely competitive/exhaustive struggle for status or wealth. This is a direct result of materialism. Allaah I warns us against this in the Qur'an:

The mutual rivalry diverts you, until you visit the graves.

| 102:1-2 |

It has reached such a level that, people work long hours, unpaid overtime in stressful environment simply to make ends meet. With diminishing time for family life and/or friends and recreation has led to a generally unhappier workforce/population unable to enjoy the benefits of increased economic prosperity and a higher standard of living. "Often, people work long hard hours at jobs they hate to earn money to buy things they don't need, to impress people they don't like ◦ ." There is tremendous pressure to desperately aim to progress in a career whether male or female. While in pursuit of this everything else is relegated to secondary importance. Nine to five is designed in such a way that one is expected to be promoted right till they retire or loose their worth! "The adults today fear being cheated of the good things of life. They have a horror of ageing and death. They hang on by their teeth to the superficial signs of youthfulness. They move heaven and earth to preserve their outer appearance, to keep looking young and attractive. They are obsessed with clothes, dieting, cosmetics. …The qualities of immaturity extend far into adulthood and even into middle-age. One discerns unmistakably the residue of (adolescence) in the exorbitant emotional demands, the clinging to unreal, romantic yearnings, the evasion of responsibility, the extremes of dependency and explosive impulsiveness, the frantic indulgence in diversions and escape, the divided self, the inordinate leaning on façade, the outer face of personality, the unreadiness for adult commitment to work and loyalty to family [225]." The sooner we wake up the more likely we are to avoiding its evil. For some it takes a life-changing incidence. People usually aim to live a harmonious work-life balance. Make a stand - be bold and plan your life, don't just go with the flow, choose the hours you work. Don't confuse means with ends! Don't confuse between needs and wants! "A rat race is for rats. We are not rats. We are human beings. Reject the insidious pressures of society that would blunt your critical faculties to all the happenings around you that would caution silence in the face of injustices lest you jeopardize your changes of promotions and self advancement. This is how it starts and before you know where you are you are a fully-paid up member of the rat pack. The price is too high. It entails a loss of your dignity and human spirit ∗ ." As bondsmen of Allaah I we should live a life, concious of Him - in everything we do from morning till evening in every place, time and condition. Allaah I said:

But whosoever turns away from My Reminder, verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. | 20:124 |

◦ Nigel

Marsh in www.ted.com. Reid, Glasgow University rectoral address, 1972.

∗ Jimmy

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■■■■■■■■■■■■■ a

Glossary A Aakhira: The Hereafter, referring to the period after people have been brought back to life on the Day of Qiyaamah. This existence will be both physical as well as spiritual. Aameen: Amen. May Allaah accept it. Aathar: Sayings of the sahaaba f. 'Abd: (pl. 'ebad) Slave, servant, worshipper. 'Abid: A worshipper. Abu (or Abi): A prefix meaning "father of'. Therefore, Abu Muhammad would mean "The father of Muhammad". Adab: Courtesy, etiquette, manners. Adhaan: (or Azan) The public call made before every fardh salaat to inform Muslims that salaat is soon to take place. Ahlul Kitaab: People of the Book. It refers to the Jews and the Christians because they received books from Allaah, namely the Torah and the Injeel respectively. 'Alamin: Mankind, jinns and all that exists.

'Alim: (pl. 'Ulama) A religious scholar possessing deep knowledge which is also matched by truthfulness and practice. Allaah: Allaah is the Creator and Sustainer of all creation and controls everything in the universe. He is the One and Only being worthy of worship Who has no partners or children and is unlike anything we know. Allahu Akbar: This expression is referred to as the "Takbeer" and commonly translated as "Allaah is the Greatest". Amaanah: Trust. It refers to something given as a trust for another to keep until the owner wants it back. A'maal: Act or practice. Ameer: Leader. It may refer to any Muslim leader or commander appointed to lead others. Ameer-ul-mu'mineen: The term means "Leader of the Believers" and this title is reserved for Muslim Rulers. It was first used for 'Umar d. Ansaar: Helpers. It refers to those Muslims during the time of rasulullah r who were native inhabitants of Madeenah and who helped the muhajirs who migrated to Madeenah. A single

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APPENDIX D: Glossary

person from amongst the ansaar is referred to as an ansaari. 'Aqeedah: The faith, creed and beliefs of the Muslims. 'Aqiqah: The ritual for welcoming a baby into the world. Arafat: A plain outside of Makkah which the pilgrims worship in. The most important feature of the Hajj is the standing at Arafat. 'Arsh: The throne (of Allaah). 'Asabiyya: Solidarity ism/nationalism.

based

tribal-

Bid'ah: An act or a belief that is not part of deen, but understood as such. -bin-: This word appearing between two names means "the son of'. Therefore, Muhammad bin Abdullaah would mean "Muhammad the son of Abdullah." -bint-: This word appearing between two names means "the daughter of'. Therefore, Aa'isha bint Abu Bakr would mean "Aa'isha the daughter to Abu Bakr".

'Asr: One of the five Fardh salaat. It is performed between late afternoon and sunset.

Bismillaah: The act of reciting 'Bismillaah" or 'Bismillaahir Rahmaanir Raheem" (In the name of Allaah, The Beneficiant, The Merciful).

Asbabun Nuzool: The particular circumstances of revelation of different ayat of the Qur'an.

Book of Allaah: see Qur'an.

As-Salamu 'Alaikum: Muslim greeting meaning "Peace be upon you." Astaghfirullaah: I seek forgiveness of Allaah. Auliya': Friends of Allaah. Awrah: The parts of the body which is mandatory to cover according to the shari'ah. Ayah: (pl Ayat) A verse of the Qur'an or the natural signs in the universe that inform one about the existence and Oneness of Allaah or miracles of the prophets. In many verses, all three meanings can be assumed at the same time. Ayaatul Kursi: The name of the soorah Baqarah.

154th

verse of

B Baatil: Falsehood, i.e. Shaitaan or polytheism. Baitul Maal: The public treasury of a Muslim country. Baitul Maqdas or Baytul Muqaddas (a1Quds/Jerusalem): This ancient city is famous in the Muslim world because the Masjidul Aqsa is located in it.

Bridge of Siraat: This is an extremely precarious bridge spanning jahannam, which every person will have to cross on the Day of Qiyaamah. It is shaper than sword and thinner than hair. Those who fall off will remain either permanently or temporarily in jahannam, while those destined for jannah will cross over speedily and enter jannah. Bukhari: The most authoritative hadeeth compilation by Imaam Bukhari ?.

C Chaasht: Time before noon.

D Dajjal: Great deceiver. Anti-Christ. Rasulullah r mentioned that he will appear before the Day of Qiyaamah and lead the Kuffaar armies against the Muslim armies. 'Eesa u will eventually kill him. Da'eef: Weak. A hadeeth that has failed to meet the criteria of authenticity. Dalalah: Misguidance.

Bani Isra'el: The children of Isra'el. Isra'el was the title of Ya'qoob u , who was the son of Is'haaq u and the grandson of Ibrahim u . The Bani Isra'el are therefore the descendants of Ya'qoob u. They are more commonly known as the Jews.

Da'wah: An invitation or call. It describes the act of inviting people towards Islaam.

Barakah: Blessings.

Deen: Although this term refers to the religion of Islaam as we know it today, it is also used to refer to any true religion of the past, which Allaah taught man through His prophets. The religions of the previous prophets are also referred to as Islaam because they all taught people to surrender themselves to Allaah.

Barzakh: The stage of existence between the time when a person passes away until the time when he is resurrected on the Day of Qiyaamah. It is commonly referred to as a person's "existence in the grave".

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Bay'ah: A pledge of allegiance, referring to the pledge people take at the hand of their leader, vowing to remain loyal to him.

Day of Qiyaamah: Last Day. It is on this day that the world will come to an end and everything besides Allaah will die.

Deeni: Related to the deen. Dharoora: Necessity. Dhikr: (pl. Adhkaar) This word refers to the remembrance of Allaah to remain concious of Him in all actions. However, it is often used for the formal repetition of words by which Allaah is remembered, such as repeating the words "Laa Ilaaha Illalah", or "Allaahu Akbar", etc. Dhimmi: A non-Muslim citizen of khilaafa. Dhuha: Non-obligatory salaah before noon.

Fajr: One of the five fardh salaat. It is performed between dawn and sunrise. Faqih: (pl. Fuqahaa) Recognised jurists of Islaam. The term generally refers to the four famous imaams of the four schools of jurisprudence. Fardh: (pl. Faraa'idh Those acts that are obligatory for a Muslim to carry out (and are clearly mentioned in the Qur'an). Fasaad: Corruption; decay, rottenness; invalidity.

Dhul Hijjah: The 12th and last month of the Islamic calendar. Hajj is performed during this month.

Fatwa: (pl. Fatawa) A ruling or verdict passed by a Mufti stating the legal status of an act.

Dhulm: Oppression, transgression, going out of all bounds in moral behaviour etc.

Fir'awn: Pharaoh. In Qur'anic terms, it refers to the king of Egypt during the time of Musa u.

Dhul Qa'dah: The 11th month of the Islamic calendar.

Fisq: (pl. Fusuq) Immorality, transgression, wickedness.

Dinaar: A coin made of pure gold that was used as a form of currency. It was equal to approximately 4.25g of gold.

Fitna: (pl. Fitan, Fitnas) Literally, it means to find out the purity or impurity of precious metals like gold or silver by melting it on fire. Melting the metal on fire reveals the reality. In general, it is used very broadly to refer to temptation, test, trial, chaos and dissension depending on context. Also called Trial.

Dirham: A coin made of pure silver that was used as a form of currency, It is equal to approximately 3.lg of silver. Du'a: A supplication or prayer to Allaah. Dunya: World. Also means temporary, tempting worldly possessions. Durood: Also referred to as a salaah on rasulullah r . This term refers to sending salutations to rasulullah r by reciting certain formulations, which all invoke Allaah to shower his choicest mercies on him.

Fiqh: Islamic jurisprudence.

Fitrah: The innate nature that Allaah created in all human being.

G Ghayb: The Unseen, those matters beyond our senses. Ghazwa: Military expedition.

Ghira: Self-respect.

Eeman: Belief. Eeman means believing in tawheed and the prophethood of rasulullah r together with everything else that he r taught.

Ehsaan: Goodness, Favour. 'Eid: Muslim religious festival. 'Eidgah: A place where 'Eid salaah is performed.

h: "After Hijrah" When preceded by a number, this abbreviation denotes a specific year of the Islamic calendar â&#x2C6;&#x2014; . For example, 5h means five years after the hijrah took place. The months are: Muharram, Safar, Rabi'ul Awwal, Rabi'ul Akhir, Jumadal Ula, Jumadal Akhirah, Rajab, Sha'ban, Ramadan, Shawwal, Dhul Qa'dah, Dhul Hijjah.

Faasiq: An evil person, defiantly disobedient.

Haafidh: (pl. Huffaadh) A person who has memorised the entire Qur'an.

Fahsha': Great sins of every kind, unlawful sexual intercourse, etc.

Haji: A person performing or who has already performed hajj.

â&#x2C6;&#x2014; Ali d suggested that it should begin from the date the Muslims migrated from Makkah to Madina. After discussion, Ali's suggestion was agreed to. Uthman d suggested that as in Arabia the year started with Muharram the new era should also start with Muharram. This suggestion was accepted. The date was accordingly pushed back by two months and eight days, and the new Hijri calendar began with the first day of Muharram in the year of migration rather than from the actual date of migration.

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APPENDIX D: Glossary

Hadhrat: A term of respect used before the name of a person. Hadeeth: The words or actions of rasulullah r , which are narrated by his sahaaba f. Hadeeth Qudsi: A hadeeth in which rasulullah r narrates from Allaah. Hajar Aswad: Black Stone. It is a stone mounted on the corner of the Kabah closest to the door. It is highly revered and it is from this point that people begin their Tawaaf. Hajj: The pilgrimage of Muslims that occurs during the month of Dhul Hijjah. During the Hajj, pilgrims are required to refrain from certain restrictions and perform a series of ritual at different sites around Makkah. Halaal: Something that is lawful in the shari'ah. Haqeeqa: Truth, reality; state of things as they are. Haraam: Something that the shari'ah clearly declares unlawful and prohibited. Hasan: A hadeeth that has met the criteria of authenticity to a sufficient level as would allow it to be used as legal proof. Hidaaya: Guidance, especially the guidance Allaah gives people to do good. Hijab: Veil that covers the head and chest. Hijrah: To migrate from one place to another for the pleasure of Allaah. Hijrah is compulsory when it is difficult or impossible for a Muslim to practice Islaam in the place where he lives. The term "hijrah" also refers specifically to the migration of rasulullah r from Makkah to Madeenah.

Ijma': Consensus of opinion. Ikhlaas: Sincerity. Ikraam: Respect for others. Ilah: (pl. Aaliha) Deity. The Being whom one worships and whom one regards as the being most deserving of worship. Therefore, the ilah of Muslims is Allaah and the ilah of others are the gods they worship. Imaam: Model, exemplar. In the shari'ah it means religious leader, one who leads the salaat in jama'ah or leads a community. Innaa Lillaahi wa Innaa Ilayhi Raaji'oon: Translated as "To Allaah we belong and to Him shall we return". Although this expression is usually used when a person passes away, it is also used to indicate surprise and when some unfortunate event occurs. Insha-Allaah: Translated as "If Allaah wills". It is commonly used by Muslims when they intend doing something in future. The English equivalent would be "God willing". Iqaamah: A call similar to the adhaan but given immediately before the salaat begins. 'Isha: One of the five fardh salaat. It is performed at night between the time when all light has vanished from the horizon and the time of dawn.

Hizb: Group, party.

Ishraaq: Sunrise. Also salaah after sunrise.

Hoor: Pleasure mates in jannah.

Islah: Reform, rectify.

Hudud: Limits, boundaries. More specifically, limits ordained by Allah, prescribed punishments.

Islaam: Islam. The literal meaning of the word "Islaam" is "to surrender" or "to submit" because Islaam teaches one to surrender himself to Allaah's commands.

Huqb: Eighty years (of the aakhira).

I Ibaada: An act of worship e.g. salaat, hajj, charity, etc. Iblees: The name of the chief shaitaan. Ibn: Literally 'the son of'.

Isnaad: The chain of narrators connected to every hadeeth. Istighfaar: The act of begging forgiveness from Allaah. Istinjaa: The act of cleaning one's private areas after relieving oneself.

Ihram: The ceremonial state of making hajj or the hajj garments themselves.

I'tikaf: Refers to a person's stay in the Masjid (or a certain room for women) for a period of time without coming out at all during this time. There are many specific laws concerning i'tikaf.

Ihtisaab: Sincere hope of gaining reward.

Izar: Loose garment worn below the waist.

Iftaar: Ending the fast at sunset.

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Ijtihad: Applying one's mind to the source references of the shari'ah to deduce rulings. Its restricted to qualified individuals.

J Jahannam: Hell or Hellfire. This is a physical place where people will be punished after the Day of Qiyaamah. Jahiliyya: Pre-Islamic ignorance. Technically this refers to the condition of a people before the guidance of Allaah reaches them, or the state of a people that prevents them from accepting the guidance of Allaah. Jamarah: (pl. Jamaraat) Three pillars located inside Mina that Muslims stone during the days of hajj.

Makkah. It is towards the Kabah that Muslims face when performing salaat. Kaffaara: A penalty that one has to pay for committing acts of sin such as breaking oaths, etc. The kaffaara for various sins vary according to the sin involved. Kalimah: The testimony of belief that Muslims recite to confirm their eeman. The words of the kalimah are "Laa Ilaaha Illal Laahu Muhammadur Rasulullah" (There is none worthy of worship but Allaah and Muhammad r is the Messenger of Allaah).

Janaba: State of major impurity.

Khalifa: (pl. Khulafa) A title used for the Muslim ruler. The title was first used for Abu Bakr d who succeeded rasulullah r as the leader of the Muslims. The word 'Caliph' is also commonly used.

Janazah: Funeral prayer, funeral procession.

Khawarij: A sect who opposed 'Ali d.

Jannah: (pl. Jannaat) Paradise. It is a physical place of happiness where people with eeman will live forever after the Day of Qiyaamah.

Khidmah: To serve.

Jibrael: The archangel Gabriel. He is the leader of all the angels and was responsible for bringing revelation to prophets.

Khulafaa Raashideen: The term is translated as 'the rightly guided Khulafa. According to consensus of the ummah, the "Khulafaa Raashideen" refers to Abu Bakr, 'Umar, Uthman and Ali f.

Jaam'i Masjid: Large central mosque. Jama'ah: Congregation. Congregational salaah.

Jihaad: Literally means "to make an effort"' or "to exert oneself". Therefore, although a physical battle between the Muslims and the Kaafirs is called Jihaad, any other effort that a Muslim makes for the promotion of the deen is called Jihaad.

Khilaafa: Term of serving as khalifa.

Khutbah: Sermon, lecture. e.g. Friday sermon. Kibr: Pride.

Jilbaab: Over-garment.

Kisra: A title used for the emperors of the Persian Empire.

Jinn: A creation of Allaah very much like human beings, except that their origin is from fire. They can assume any form, have amazing powers and are invisible to the human eye. Since they have free-will, there are Muslim and non-Muslim jinns.

Kufr: Disbelief. Kufr is the opposite of eeman so when it is stated that a person commits kufr, it means that he either disbelieves in Allaah, the prophet of the time (rasulullah r in our times) or whatever brought by him.

Jizya: A sum of money that the non-Muslim citizens of a Muslim country pay to the government in exchange for security and other privileges.

Jooz: Part (of Qur'an). Jumu'a: Friday congregational prayer.

Laa Ilaaha Illallaah: The first part of the kalimah, translated as "There is none worthy of worship but Allaah", see kalimah and eeman.

Labbaik: I am present - Special slogan for Hajj.

Kaafir: (pl. Kaafiroon or Kuffaar) Disbeliever or rejecter of faith. This term refers to any person who does not have eeman. Therefore, Jews and Christians may be referred to as Kaafiroon. Although all mushriks may be called Kaafiroon, all Kaafiroon cannot be called mushriks.

Laylat al-Qadr: This is an unspecified night during the Ramadan of each year in which a person carrying out an act of ibaada will receive the reward of doing the act for a thousand months.

Ka'bah: Also referred to as "Baitullah" ("Allaah's house"), the Ka'bah is a cube-shaped building situated in the Masjid-ul-Haraam in the city of

Lawh al-Mahfuz: Protected Tablet. It is a book in the heavens where Allaah has recorded every event that has taken place and that is to take place everything written there will definitely take place and none can alter it.

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APPENDIX D: Glossary

Mawdu': Fabricated hadeeth.

Madeenah: A city in Arabia. Rasulullah r migrated to Madeenah after he was compelled to leave Makkah and he lived there until his demise. He is buried in Madeenah.

Mawla: Patron, Supporter and Protector, etc.

Madrasa: A college for Islamic instruction, seminary. Maghrib: One of the five fardh salaat. It is performed between sunset and the period when all light vanishes from the horizon. Mahr: The dowry that is paid to the bride upon marriage. Mahram: (pl. Mahaarim) Someone whom one is not allowed to marry, such as one's father, mother, brother, sister, etc.

Millat: Religion, creed, religious community. Minbar: Raised platform near mihrab. Mi'raj: The ascent of rasulullah r to the heavens. Mina: A place situated approximately 4km outside Makkah. People performing hajj spend most of their time here. Miskin: Needy, poor. Mu'adhin: (or mu'azzin) The person who calls out the adhaan. Also spelt as mu'azzin.

Makkah: A city in Arabia where rasulullah r was born. It is also referred to as Bakkah. The Kabah is situated in this city.

Mudd: One Mudd of grain is equal to approximately 800g.

Makrooh: Disliked, reprehensible, that which the legally responsible person is rewarded for leaving but not punished for doing.

Mufsid: Mischief-makers, corrupts, liars.

Malaa'ikah: The Arabic term for the angels. It is the plural of 'Malak'. Mandub: Recommended. Manhaj: Methodology. Maqaam of Ibrahim u : The word "Maqaam" refers to a place where one stands and is therefore commonly translated as "station". The Maqaam of Ibrahim u is the rock which Allaah provided for Ibrahim to stand on while he was building the Ka'bah. The rock would rise into the air whenever he needed to go higher as he built the walls. Maqbool: Accepted. Ma'rifat: Recognition. Mas-ala: (pl. Ma-sa-il) Religious ruling. Masjid: (pl. Masaajid) Normally referred to as a mosque. Masjid is a place where Muslims perform their salaat in congregation. Masjid al-Aqsa: Grand masjid at Jerusalem. Masjidul Haraam: The Masjid surrounding the Kabah.

Mudhakira: Discussion. Muhaajir: (pl. Muhaajireen) This term refers to a person who makes hijrah i.e, who migrates for the pleasure of Allaah. The term Muhaajir is generally used to refer to the first Muslims who migrated from Makkah to Madeenah. Muhammad r: The last prophet whom Allaah sent to mankind. He was born in Makkah in 570ce and passed away in Madeenah in 632ce. All Muslims must follow his teachings. Muharram: The first month of the Islamic calendar. Muhaddith: hadeeth.

(pl.

muhaddithun) Scholar of

Muhsin: (pl. Muhsinoon) One who does good; benevolent; who is in a state of ihsaan. Mujaahid: (pl. Mujaahidoon) Refers to anyone who engages in the various forms of jihaad including fighting for the sake of Allaah. Mujahada: Striving in the path of Allaah. Mu'min: (pl. Mu'mineen) A person who has firm eeman. Mu'minaat: Feminine of Mu'mineen.

Masjidun Nabawi: Translated as the "Masjid of rasulullah r " is the Masjid in Madeenah that was built during the time of rasulullah r and where his grave is today.

Munafiq: Hypocrite - A kaafir who feigns faith.

Matn: The main body of a hadeeth.

Munkar Nakeer: Two angels who interrogate about the faith of the deceased in the grave.

Maulana: Our master. This is said in respect of ulama, mostly used in Central Asia and in the Indian subcontinent. Maulvi: A religious scholar.

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Mihrab: Niche in the wall of the masjid facing qibla.

Munkar: Disbelief, polytheism, and every kind of evil wicked deed, etc.

Murid: Disciple, Mentee. Murtad: Apostate or renegade. A Murtad is someone who forsakes Islaam either by adopting

another religion, by rejecting a fundamental of Islaam or by doing or saying anything that removes him/her from the fold of Islaam. Musaafir: A traveller. Technically, it refers to a person who has travelled a specific distance and stays for a certain length of time. A musaafir in entitled to a number of lee-ways such as performing only two raka'as Fardh salaat instead of four raka'as.

O Ooqiya: The equivalent of 40 Dirhams, with one dirham equal to approximately 3.1g of silver.

Musalla: An area, room or rug used for salaat.

Pull Siraat: Bridge of the Hell. Refer to "Bridge of Siraat."

Musalli: One performing salaat.

Purdah: (or Pardah) Veil or curtain.

Mushrik: A person who commits shirk. Polytheists, pagans, idolaters, disbelievers in the Oneness of Allaah. Muslim: Literally means "one who has surrendered his will to Allaah". A Muslim then follows the deen of Islaam. Mustahab: Desirable. Mu'tazilah: A deviant sect whose beliefs centre on five fundamentals: Negating Allaah's attributes, rejecting al-Qadaa and al-Qadar, the belief that one who commits a major sin doomed to the Fire' that such a person in this world is not a believer or a disbeliever but in between the two and revolting against Muslim rulers. Mut'ah: Temporary marriage - abrogated by rasulullah r on the day of Khybar. Muttaqi: The pious believers who fear Allaah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allaah much (perform all kinds of good deeds which He has ordained). Muzdalifah: A large plain outside of Makkah. Hajj pilgrims must camp in for one night there.

N Nabi: (pl. Ambiyaa) A prophet whom Allaah sends to guide people. They were sinless (free from many slanders by the Christians and Jews) and fulfilled their duties. Nafl: (pl. Nawaafil) An act of worship that is optional and not enforced by the shari'ah. Doing it will earn reward while it will not be sinful to omit it. Nafs: Soul. The term more specifically refers to the evil dimension of the soul. It is also translated as 'carnal passions'. Nikah: Marriage. Niyyah: Intention. Nubuwwah: Prophethood. Synonym of risaalah. Nur: Light, Effulgence.

Q Qaari: (pl. Qurraa) Proficient in reciting the Qur'an. During the early days of Islaam, it was used only for people who had a deep understanding of the exegesis and interpretation of the Qur'an together with reciting it proficiently. Qabr: Grave. Qadar: Allah's decree of all matters in accordance with His prior knowledge and as dictated by His wisdom. Qadha: Religious duties performed after its time. Qailoola: Nap or rest after midday. Qibla: The direction a person faces to pray salaat, i.e. towards the Kabah in Makkah. When Rasulullah arrived in Madeenah, the qibla of the Muslims was Baitul Maqdas for a short while. Thereafter, the direction of the qibla was permanently changed to the Kabah. Qiraa'ah: While the term generally refers to the recitation of the Qur'an, it also refers to the various modes of Qur'anic recitation. Qisas: Retaliation or capital punishment. Qiyaamul Layl: Literally translated as "standing during the night". The term refers to standing in salaat and also engaging in other acts of worship during the night, especially performing the tahajjud salaat. Qiyamah: Literally means rising. Specifically, this refers to the day when we shall all be raised be resurrected. Qur'an: The final divine scripture which Allaah revealed to rasulullah r in the Arabic language in 114 chapter. It is also commonly referred to as Kitaabullaah ("The Book of Allaah"). Quraysh: The Arab tribe that dominated Makkah during the time of rasulullah r . Other Arab tribes held them in high regard. Rasulullah r belonged to this tribe.

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Rabb: Although normally translated as "Lord', this translation falls far short of explaining the meaning of the word Rabb. The word Rabb refers to the Being Who creates, nurtures, sustains, controls and owns the entire creation. There is therefore no English word that can adequately translate it.

Sa': A measure of volume. One sa' is equal to litres.

Rabi-uthaani: The fourth month of the Islamic calendar. Rahmah: Allaah's mercy. Rajab: The seventh month of the Islamic calendar. Raka'a: A unit of salaat. The salaat of a Muslim usually comprises of several raka'as.

Salik: Someone seeking spiritual progress. Sabr: Patience, steadfastness. Sacred Months: These are the months of Dhul Qa'dah, Dhul Hijjah, Muharram and Rajab. The Arabs always regarded these four months as months in which no warfare should take place. However, this does not apply any longer and fighting a war during these months is not prohibited in Islaam. Sadaqa: Charity given for the pleasure of Allaah. Zakaat is compulsory.

Ramadan: The ninth month of the Islamic calendar during which Muslims have to fast.

Sa'ee: One of the rituals of hajj and umrah in which a person has to proceed back and forth seven times between the hills of Safa and Marva.

Rasool: (pl. Rusul) Messenger. Messengers receive their own shari'ah and are commanded to convey them whereas Prophets receive revelation but not commanded to convey.

Safa and Marwa: Two hills in Makkah, close to the Ka'bah. Muslims performing hajj and umrah are required to walk between these hills seven times.

Rasulullah: The messenger of Allaah. This term is widely used exclusively to refer to rasulullah r in the context of Islaam. Rawaafidah: They are the extreme Shi'a who claimed love for 'Alee d and the household of the prophet. However, they curse the sahaaba f and the wives of the prophet. They also claim the Qur'an is incomplete. Riba: Interest paid on loans, monetary or otherwise. Risaalah: Prophethood. For a person's eeman to be valid, one has to believe in the finality of risaalah with rasulullah r. Riwayat: Narration of hadeeth. Riya': An act of worship undertaken by someone to be seen and praised by others and not purely for Allaah. Rizq: Provisions, sustenance. Rooh: Soul. In different context it can mean spirit, angel Jibrael u etc. Rukn: Corner of the Ka'bah containing the black stone. Also means pillar without which a deed is invalid. Ruku: The bowing posture in salaat which precedes the prostration. Ruqya: Recitation used to cure an illness or disease. It can only be done in the Arabic tongue, in words whose meaning is understood, using ayat of the Qur'an or supplications of the Prophet combined with the belief that it is only Allaah who in reality gives the cure.

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Safar: The second month of the Islamic calendar. Saff: Rows of worshippers. Sagheer: (pl. Saghair) Minor. Sahaabi d: (pl. Sahaaba f) A companion of rasulullah r. The term refers to any person who saw rasulullah r and who lived and died as a Muslim. Saheeh: Healthy, sound, authentic, correct. A hadeeth that has met the criteria of authenticity and can be used as a legal proof. Sahri: Meal just before dawn to keep fast. Sajdah: (pl. Sujood) Prostration. Technically, sajdah refers to prostrating before Allaah in salaat and is a form of worship. The act denotes placing the forehead on the ground as a sign of total submission and humility in front of Allaah. Sakarat al-Maut: Agony of death. Sakeenah: Tranquillity. Salaf: Predecessors, commonly employed to refer to the first three generations of Muslims. Salah: (pl. Salaat) The second pillar of Islaam. It involves a set routine of recitation, supplication & utterance while standing, bowing, prostration and sitting. Salaam: 1 - The greetings that a Muslims give to another Muslim. 2 - The final movement of salaat. 3 - The act of sending salutation upon Muhammad r. Sawm: One of the pillars of Islaam. Refraining from food, drink, sexual desires, foul talks etc. from dawn to dusk with the intention of fulfilling the command of Allaah I.

Seerah: Literally biography. Seerah alNabawiyya (or just seerah now) refers to the study of the life of Muhammad r. Shaam: Although this word is commonly translated as Syria, it refers to a large area of the Middle East including parts of modern-day Syria, Palestine, Israel, Jordan and Lebanon. Shahada: A testimony of belief. The words of the Shahada are: "Ash Hadu Allaa Ilaaha Illallaahu wa Ash Hadu Anna Muhammadan Abduhu wa Rasooluh" ("I testify that there is none worthy of worship but Allaah and I testify that Muhammad r is His servant and messenger.

Sunnah: (pl. Sunan) The word literally means "a practice" and refers to a practice of rasulullah r . The term "Sunnah" may also be used as a collective noun to refer to all the practices and teachings of rasulullah r. The term may also be used for the practices of other people such as the sahaaba f. However, in such cases it will not be used by itself e.g. it will be said "the Sunnah of the sahaaba f" or "the Sunnah of our predecessors". Established practices of early Muslims of Madeenah can play significant role in ascertaining the sunnah. Soorah: A chapter of the Qur'an. There are soorahs in the Qur'an.

114

Shaheed: A martyr. Shahwa: Carnal lusts.

Shari'ah: The code of law that governs the lives of Muslims. The term may also be used for past nations which followed other prophets.

Taabi'i: (pl. Taabi'een) Muslims who saw or met one of the sahaaba f.

Shar'i: Religious injunction. Shaykh: Literally old man. Stands for learned person, scholar. Shaitaan: This term refers specifically to the devil shaitaan, Iblees, who is a jinn. However, it is also used generally for all other individuals from jinn and mankind who create mischief. Shifa: Cure. Shirk: Usually translated as "polytheism", "Shirk" is the opposite of tawheed. Shirk refers to worshipping several deities, whether Allaah is included among these or not. It also includes attributing such qualities to others, which belong to Allaah alone. For example, it will be said that a person is committing "Shirk" if s/he believes that a being besides Allaah can see and hear everything. Siddeeq: (pl. Siddeeqeen) Literally translated as "one who is extremely truthful". It is therefore used for people who were closest to the ambiyaa u and who accepted their message without hesitation. This title is sometimes also used for the ambiyaa u themselves. Siwaak: (or miswaak) Twig of tree used to clean the teeth. Subhaanallah: Glory be to Allaah. Usually said to express that Allaah is totally without any partners, pure (free of imperfections). The expression is generally referred to as "Tasbeeh" and may also be used to express astonishment. Suffa: A raised platform in the masjid of rasulullah r where the "men of Suffa" lived. These were poor Muslims who had neither family nor homes nor occupations in Madeenah. Their number varied as many more joined and others became independent and left. Sufi: Commonly translated as 'mystics'.

Tabi'i't-taabi'i: One who met a taabi'i. Tableegh: This term refers to propagating Islaam. Tafseer: Elucidation, clarification, explanation of the Qur'an. Taghut: All that is falsely worshipped besides Allaah. Tahajjud: A non-obligatory salaah performed between the lsha and Fajr salaat, preferably just before dawn. Tahlil: Recitation of "Kalima Tayyiba." Tahleel: The requirement of the shari'ah for a couple to reunite - that is the woman to get married with another man and for that marriage to end in divorce. This condition applies only if the first marriage ended after three pronouncements of talaaq. Tahmeed: Recitation of words on praise of Allaah viz Alhamdulillah. Tajweed: Regards rules of correct recitation of Qur'an. Takbeer: see "Allaahu Akbar." Talaaq: Divorce. Also means one pronouncement of talaaq. Talbiya: A short Arabic sentence that people continuously recite while performing hajj and umrah. Taqdeer: The term refers to predestination. It is one of the core beliefs of a Muslim that everything good and bad has been predestined by Allaah. While Allaah has given man a choice to do good or bad, the outcome is known to Allaah. Taqwa: Although commonly translated as "fear for Allaah" or "piety", the word taqwa refers to such consciousness of Allaah or such piety that

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drives a person to carry out all Allaah's commands and to stay away from everything that Allaah has prohibited.

Usool-e-Fiqh: Principles of Islamic Jurisprudence.

Taraweeh: Sunnah salaat performed in jama'ah after 'isha during Ramadan.

Tarbiya: The process of educating, nurturing, and developing individuals and societies at large.

Wahi: This refers to the revelation that Allaah sent to His prophets.

Targheeb: Gentle encouragement.

Wali: Someone close.

Tarheeb: Warning, terrify.

Wajib: Obligatory.

Tasawwuf: Sufism.

Wakil: Trustee, Disposer of affairs, Guardian, etc.

Tasbeeh: (pl. Tasbeehaat) The term refers to glorifying Allaah using words like "Subhaanllah", "Subhaana Rabbiyal A'laa" ("Glory be to my Rabb, the Most High") and other similar words. Tashahhud: A specific du'a recited while sitting after every two raka'as of salaat.

Wasaq: A unit of weight with one wasaq being equal to approximately 192kg.

Taslim: Saying salaam to exit the state of salaat.

Wasilah: Means of approach to Allaah.

Taubah: Repentance.

Wazeer: Minister.

Taufeeq: Ability to do good.

Witr: Typically the last prayer of the night, it consists of odd number of raka'a. Its common to offer qunut during witr.

Tawaaf: The act of walking around the Ka'bah seven times in an anti-clockwise direction. Tawakkul: The term refers to placing one's trust in Allaah and to rely only on Allaah under all circumstances. Tawheed: Usually translated as "Oneness of Allaah" or "Islamic monotheism". Tawheed refers to worshipping Allaah Only and firmly believing that the qualities of a deity belong only to Him. Tayammum: A form of ablution that takes the place of wudu' and ghusl. One may perform tayammum only when water for wudu' or ghusl is completely unavailable, inaccessible or when its use will cause one severe harm. Tayammum simply comprises of striking one's hands on sand and passing the hands over the entire face and arms. Tawassul: The act of seeking means of nearness to Allaah. Thawab: Reward.

U Umm: A prefix meaning "mother of". Ummah: The word literally means "nation". The Ummah of rasulullah r refers to his followers. Umm-ul-Mu'mineen: (pl. Ummahaatul Mu'mineen) Mother of the Mu'mineen. A title used for the wives of rasulullah r. Umrah: A 'minor' pilgrimage to Makkah. It can be done at any time during the year.

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Waleema: A meal hosted by the groom to celebrate his marriage.

Wudu': Ablution. It is a form of purifying oneself before performing salaat and before doing certain other acts of worship.

Y Ya'juj and Ma'juj: Gog and Magog. Authentic hadeeth make it clear that the Ya'jooj and Ma'jooj are powerful human tribes whose numbers are so large that they cannot be counted. Yathrib: The old name of Madeenah which was used before rasulullah r arrived there.

Z Zakaat: Normally referred to as a "poor due". Although the word is sometimes used for charity in general, it refers specifically to the annual charity (according to moon) which is compulsory upon wealthy Muslims, who possess a specific minimum amount of wealth for an entire year. The zakaat amount is calculated at 2.5% of their surplus wealth. Zam-Zam: The blessed water on earth which gushes out from the spring located in front of the Ka'bah at Makkah. Zina: Fornication or adultery. Zuhr: One of the five fardh salaat. It is performed between midday and late afternoon.

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Bibliography [1] Dr. Muhammad Muhsin Khan, Dr. Muhammad Taqi-ud-Din Al-Hilali. Interpretation of the meanings of the Noble Qur'an. 9, 43, 44, 115, 117, 144, 184, 411, 714, 807, 823, 855, 940, 943 [2] Abdullah Yusuf Ali, The Holy Qur'an: English Translation of The Meanings And Commentary, Revised & Edited, The Presidency Of Islamic Research, IFTA, Call And Guidance, KSA 26, 29 [3] Ibn Kathir, Tafsir Ibn Kathir (abridged), Darussalam, 2000. 22, 23, 25, 27, 30, 44, 71, 73, 114, 127, 129, 174, 181, 189, 190, 196, 199, 200, 206, 223, 227, 230, 240, 241, 242, 255, 256, 257, 272, 288, 316, 430, 431, 432, 447, 452, 460, 508, 510, 511, 513, 536, 679, 693, 809, 832, 847, 869, 872, 893, 899, 902, 904, 915, 923, 930, 940, 963, 985

[4] Jalal al-Din al-Mahalli, Jalal al-Din al-Suyuti, Ibn Tafsir al-Jalalayn,. 15 [5] Maulana Mufti Muhammad Shafi, Ma'ariful-Qur'an, Translated by Prof. Muhammad Hasan Askari and Prof. Muhammad Shamim and revised by Justice Mufti Muhammad Taqi Usmani, 1995. 144, 492, 667, 681, 715, 823, 930, 931

[6] Abu Abd Allah, Muhammad bin Isma'il bin Ibrahim, al-Bukhari, Saheeh al-Bukhari.

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APPENDIX E: Bibliography 723, 725, 727, 728, 729, 731, 734, 735, 736, 737, 738, 744, 746, 751, 752, 753, 754, 755, 756, 757, 761, 762, 763, 765, 766, 767, 770, 771, 772, 778, 786, 789, 790, 796, 798, 802, 808, 810, 817, 818, 819, 820, 821, 822, 824, 829, 831, 836, 838, 839, 840, 841, 842, 844, 845, 846, 847, 849, 850, 864, 868, 876, 877, 878, 879, 880, 884, 889, 892, 902, 905, 906, 911, 912, 916, 917, 919, 924, 926, 928, 929, 930, 932, 933, 934, 938, 940, 947, 950, 952, 962, 967, 971, 987, 988, 1001, 1021, 1039, 1050

[7] Abu Abd Allah, Muhammad bin Isma'il bin Ibrahim, al-Bukhari, Al-Adab al-Mufrad. 137, 182, 230, 231, 232, 236, 238, 247, 253, 313, 757, 764, 806, 835, 948, 980

[8] Abu al-Hussain, Muslim bin al-Hajjaj bin Muslim al-Qushayri, al-Nishapuri, Saheeh Muslim. xvii, 10, 24, 28, 30, 37, 40, 41, 42, 55, 62, 69, 73, 78, 80, 81, 85, 91, 94, 95, 97, 101, 105, 107, 108, 117, 118, 120, 121, 122, 125, 126, 127, 136, 137, 138, 139, 140, 143, 144, 145, 147, 148, 151, 152, 154, 157, 158, 160, 163, 164, 168, 169, 170, 172, 174, 181, 182, 184, 185, 193, 196, 197, 199, 200, 207, 209, 210, 213, 214, 219, 220, 221, 223, 224, 225, 227, 230, 231, 232, 234, 235, 236, 239, 243, 245, 246, 247, 249, 250, 252, 253, 254, 258, 259, 260, 262, 263, 265, 268, 269, 270, 271, 274, 275, 278, 279, 281, 283, 284, 285, 287, 288, 289, 291, 292, 293, 294, 298, 305, 317, 318, 326, 329, 347, 350, 365, 369, 371, 373, 375, 378, 380, 386, 408, 446, 449, 450, 451, 460, 471, 477, 482, 483, 516, 527, 536, 542, 544, 550, 559, 628, 642, 657, 658, 659, 660, 661, 662, 663, 664, 666, 667, 668, 669, 671, 673, 674, 675, 676, 678, 679, 680, 683, 684, 695, 697, 698, 699, 700, 701, 702, 703, 704, 705, 707, 710, 711, 712, 713, 714, 716, 717, 720, 722, 723, 724, 725, 726, 727, 728, 729, 731, 734, 736, 737, 738, 741, 742, 744, 745, 751, 752, 753, 754, 755, 757, 761, 762, 763, 766, 767, 770, 772, 778, 782, 786, 789, 790, 791, 792, 801, 802, 804, 810, 814, 817, 821, 831, 835, 836, 838, 839, 840, 841, 842, 844, 846, 849, 852, 867, 869, 873, 876, 877, 878, 879, 880, 882, 884, 889, 891, 899, 910, 911, 912, 917, 924, 926, 928, 931, 932, 933, 935, 938, 940, 947, 952, 959, 963, 970, 988, 1001, 1002, 1021, 1042, 1049

[9] Imaam Abi 'Eesaa Muhammad bin 'Eesaa bin Sorah At-Tirmiai, Al-Tirmidhi xix, 21, 28, 35, 37, 40, 50, 55, 58, 60, 75, 84, 99, 100, 102, 107, 108, 118, 120, 124, 125, 131, 139, 145, 151, 152, 154, 156, 157, 158, 160, 161, 162, 164, 172, 173, 174, 182, 184, 187, 192, 196, 199, 201, 202, 208, 210, 213, 217, 218, 222, 223, 231, 232, 237, 238, 242, 244, 245, 246, 256, 258, 259, 260, 262, 264, 265, 269, 272, 275, 277, 279, 281, 284, 285, 286, 287, 290, 292, 302, 304, 313, 315, 317, 318, 347, 355, 373, 374, 483, 507, 514, 525, 526, 541, 551, 556, 561, 654, 657, 662, 670, 671, 672, 675, 676, 683, 690, 691, 694, 695, 696, 697, 698, 700, 703, 705, 711, 715, 716, 717, 719, 720, 722, 723, 727, 728, 729, 730, 731, 733, 736, 737, 738, 739, 740, 741, 752, 754, 755, 757, 760, 761, 762, 763, 765, 766, 767, 771, 772, 782, 783, 787, 789, 795, 801, 802, 806, 808, 817, 818, 821, 825, 832, 835, 838, 839, 840, 842, 844, 845, 848, 859, 864, 872, 873, 876, 879, 880, 883, 884, 886, 887, 902, 903, 917, 924, 931, 933, 935, 936, 951, 952, 964, 967, 971, 987, 1001, 1002, 1021, 1025

[10] Abu Dawud, Sulayman bin al-Ash'ab bin Ishaq, al-Sijistani, Sunan ibn abi-Dawud.

xviii, 28, 35, 41, 44, 55, 91, 103, 108, 120, 133, 139, 143, 151, 153, 154, 155, 156, 158, 161, 164, 165, 167, 168, 169, 173, 174, 175, 182, 196, 209, 213, 219, 224, 225, 227, 231, 232, 237, 239, 251, 254, 259, 260, 261, 262, 263, 264, 265, 268, 269, 270, 272, 274, 275, 277, 278, 279, 284, 286, 287, 288, 289, 290, 292, 293, 302, 309, 312, 313, 315, 316, 350, 373, 374, 375, 388, 439, 449, 452, 489, 526, 551, 556, 658, 659, 671, 672, 676, 678, 683, 695, 696, 698, 700, 701, 702, 703, 705, 706, 710, 711, 712, 713, 716, 717, 719, 720, 721, 722, 723, 726, 727, 738, 739, 746, 754, 755, 756, 763, 764, 765, 767, 781, 799, 800, 804, 808, 814, 820, 825, 839, 842, 843, 844, 846, 848, 849, 850, 856, 858, 859, 868, 879, 887, 888, 916, 917, 924, 925, 931, 932, 1001, 1002, 1049

[11] Abu Abd Allah, Muhammad bin Yazid al-Rub'i al-Kazwini, Sunan ibn Majah.

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[12] Ahmad ibn Hambal ash-Shaybaanee, al-Musnad. xviii, xix, 23, 35, 40, 41, 55, 62, 73, 77, 99, 107, 118, 120, 124, 125, 126, 133, 137, 143, 145, 148, 151, 152, 154, 160, 162, 163, 164, 168, 169, 172, 173, 184, 187, 192, 199, 210, 213, 214, 216, 219, 224, 230, 231, 235, 236, 238, 239, 244, 245, 250, 253, 258, 262, 263, 264, 268, 272, 277, 279, 284, 286, 289, 291, 305, 312, 315, 322, 330, 369, 373, 374, 408, 415, 430, 463, 476, 482, 507, 514, 526, 551, 556, 569, 657, 659, 660, 661, 663, 665, 666, 667, 670, 671, 672, 673, 675, 676, 677, 679, 680, 681, 683, 690, 691, 695, 696, 698, 702, 705, 706, 710, 711, 715, 717, 720, 721, 723, 724, 726, 728, 731, 736, 737, 741, 752, 753, 754, 755, 756, 763, 764, 771, 782, 789, 790, 794, 799, 806, 808, 810, 814, 831, 835, 838, 839, 842, 844, 856, 859, 878, 880, 885, 886, 888, 891, 902, 903, 926, 931, 932, 935, 936, 937, 942, 946, 952, 964, 967, 970, 971, 987, 989, 1001, 1025, 1041, 1049

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