Islamic Politics – Al-I‘tidal fi Maratib al-Rijal (Part Three)

­­Translated by Ismaeel Nakhuda

Translator’s foreword: Written at the height of the Indian Independence Movement in 1938 (Sha‘ban 1357), Al-I‘tidal fi Maratib al-Rijal (Moderation in the Rankings of Men also known as Islami Siyasat or Islamic Politics) is a lengthy letter that Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhalwi (1898-1982) wrote to one of his students in answer to seven important and challenging questions of the time. Considering this letter is important reading and also often read in the khanqahs connected to the Shaykh al-Hadith, Deoband.org has taken the liberty to serialise a new translation to make its benefit further widespread. Below is the translation of the answer to the third question in which Hadrat Shaykh divides his answer into three parts: the first relates to his own poisition on involvement in politics, the second to religious students and the third to lay masses. For the purpose of this translation, an early version of the book published during Hadrat Shaykh’s lifetime has been used. Subheadings are in the main from the translator with a few from a recent version of the book published by Ittihad Book Depot Deoband.

Question Three

What should we do? Should we die? Why are you not joining anyone?

Answer: To die is not in our power. There is a fixed time for death. It shall not come before then nor can it be delayed, and to die by suicide is haram because of which one will ruin one’s hereafter along with one’s worldly life. Such useless words should not even come from one’s tongue. The worldly life is very short, a person should definitely do some religious work, and what is fundamental is that a person has only been created for religion. If a person is not involved in some sort of religious work, what difference is there between him and four legged animals. If it is just eating and drinking then animals surpass us in that.

Anyhow, the answer to this question consists of two parts. One relates to myself and the second relates to you. The second part includes two aspects: one relates to students of religious knowledge and the second relates to laymen. In this way, there are three parts to this question.

The first part: Hadrat Shaykh and politics

Regarding myself, it is correct that I try my utmost not to join anyone. However, I do not consider this to be a virtue. Rather, I consider it to be my weakness and my being unworthy, and it is because of this that this does not merit consideration. It is on account of this that I consider the person who denigrates me to be speaking correctly. My position is also greatly influenced by my natural disposition to be timid. The way in which every person is brought up almost becomes his natural temperament. It is because of this that the akabir were always desirous that children are associated with religion and the religious sciences from the beginning so that diligence in religion becomes their nature. It is because of this that the pure Shari‘ah and the Prophet (may Allah bless him and grant him peace) instructed that a child should be instructed to offer prayers at the age of seven and that they should be disciplined (lightly) at the age of 10 for not praying. This is even though a child aged seven is not even required to do so. However, experience shows that the person who is habituated to perform prayer in childhood, prayer becomes easy for him forever.

The principles on which my initial upbringing (tarbiyat) took place was that until the age of 17 I was not permitted to speak to anyone, nor was I permitted to go anywhere without the company of my father (may Allah have mercy on him) or uncle.^[1] The reference here is to Hadrat Shaykh’s uncle, Hadrat Mawlana Muhammad Ilyas Kandhalwi (d.1944), the founder of the Tablighi Jama‘at. This was to such an extent that I was not permitted to study under any teacher at the madrasah aside from these two respected individuals. It was also not permitted that I sit in the gathering of my shaykh and the shaykh of my elders Hadrat Mawlana Khalil Ahmad (may Allah enlighten his resting place) without my father or uncle, lest I should speak to someone sitting close by while in class or when in Hadrat’s gathering. Aside from two to three people, I was not permitted to speak to anyone. I was not permitted to go home alone, and this was to such an extent that I used to participate in the congregational prayer under the supervision of some specific individuals. If I were to dictate my biography from that time, then it would become a Thousand and One Nights^[2]Hadrat Shaykh (may Allah have mercy on him) did eventually narrate his autobiography that was published in seven parts and called Ap Biti. in terms of the level of strictness I was subjected to and how I lived a life similar to that of hardened imprisoned criminals. However, a million thanks to Allah that through His grace I was given the tawfiq to tolerate this, the blessings of which I am now seeing in this world.

By way of example, I shall write about an incident. Once someone took my new shoes from the madrasah. For almost six months I had no need to purchase another pair because there was no occasion for me to put a foot outside the madrasah. The Jumu‘ah prayers used to take place at the madrasah’s masjid and there would be a few pairs of shoes in the madrasah lavatories that people would leave there when they became old, something that still happens now. Because of this, there was no need to step outside the madrasah’s door or a need for shoes. There are lots of these types of stories, and the effect of this has been that I now become fearful of large gatherings. Attending a gathering for me is extremely difficult, so much so that if I were alone in my room and the chain had not been drawn then I would feel more comfort and peace if it was locked. How could such an anxious person attend events? This is not specific to large gatherings and protests, I am fearful of attending social gatherings. Attending every type of gathering causes me difficulties.

We know only of the cage, what do you ask about the way to the spacious fields?

For they took us from our nest, before we learned to fly!^[3]The translation of this Persian couplet was kindly provided by Mawlana Tameem Ahmadi.

The hyperbole of speakers at political events

Aside from this, another obstacle that comes in the way is that the speakers at these rallies, having come under the sway of delivering speeches, utter such hyperbole at which it seems, as far as Shari‘ah is concerned, it would be difficult to remain silent. Speaking out, meanwhile, would cause the differences to further increase, resulting in confusion at these events. These speeches are only effective when the speakers become passionate and say that which should not be said, while a cautious person like me will ponder over everything, thinking whether saying this was permissible or not.

Ana ta’iq wa anta ma’iq fa kayfa nattafiq^[4]This is an Arabic saying.

I am hasty in getting angry and you quick to cry, so how can we agree?

It has been a few years, I had occasion to attend a gathering here in Saharanpur. The speaker said something that was clearly wrong. Our madrasah’s manager (nazim)^[5]The reference here is to Hadrat Mawlana Sayyid ‘Abdul Latif Purqadwi (b.1879) who was the nazim of Mazahir-i-‘Ulum from 1915 until his death in 1954, and also shaykh al-hadith teaching Sahih … Continue reading could not hold himself and immediately interrupted. The speaker reluctantly accepted and said, “This mawlana has said this…” He then said something else. The late Mawlana Khalil al-Rahman, the son of Mawlana Ahmad ‘Ali Muhaddith Saharanpuri^[6]Mawlana Ahmad ‘Ali Saharanpuri (1810-1880) was a famous hadith scholar and among the early teachers at Mazahir-i-‘Ulum. He was a student of Mawlana Mamluk ‘Ali Nanautwi (d.1851) and Shah … Continue reading (may Allah enlighten his grave), was also in the gathering and interrupted the speaker a second time. The speaker said that’s fine and carried on speaking. A short while later another person whose name I shall not write interrupted him. The speaker became so angry that he stopped his talk and said, “You people do not wish for me to speak.” At this, people in the gathering began muttering to each other. Half the crowd sided on one side and the other half on the other. Every individual was in their own right a person of opinion and fatwa (ahl al-rai and ahl-i-fatwa). Some were in support of the speaker and others were with the objectors. Finally, the gathering ended with ill feeling. There are other similar incidents that involved me myself that these speakers used such words that keeping them within the limit and to positively interpret them (ta’wil) became difficult. It is because of this that I am fearful of attending most [political] gatherings.

Opting for religious work on which there is consensus

The third issue is that the work in which I am involved is clearly religious in nature and on which there is definitely a consensus that it is righteous work. Allah forbid that it falls under [the verse of the Quran], “Those are the ones whose effort in the worldly life has gone in vain, while they think they are doing well.” (18:104) And [the hadith], “There are many fasting people who receive nothing from their fasts except hunger, and there are many who stand in prayer at night and who receive nothing from their standing except losing their sleep.” I definitely fear my bad actions that it be said [according to the hadith on the Day of Judgement], “You have lied. However, you studied that it may be said that you are a scholar (‘alim) and it was said.” However, I rely on [the verse of the Quran] “Do not despair of Allah’s mercy.” (39:53) Nevertheless, the work is clearly virtuous and there is none from among the righteous who is in doubt regarding it being such. In this situation, to be involved in another work would definitely be a means of hindering this work [I am involved in].

Hadrat Madani cannot be matched

People say that Hadrat Madani (may Allah have mercy on him) ultimately does both work (politics and the teaching of hadith). I say that he without a doubt does. However, for me to try and emulate Hadrat Madani in this would be complete folly. He is a person for whom travelling and remaining at home is the same, night and day are equal, he has no need for rest,  he never feels fatigued, how can anyone covet to be like him?

His condition is such that his journey begins in the Hijaz, he disembarks at Karachi, spends two days and nights in a train, arrives in Deoband at 5am and then teaches Sahih al-Bukhari at 6am, as it so happened during the last Hajj journey. He travels continuously for 15 days, covering several hundreds of miles a day, delivering so many speeches, as happened last year. There is an incident from just one or two years ago that he promised at a meeting to deliver weekly speeches on the Prophet’s Life (sirat) in Saharanpur. For several months he would come each week on the night train, deliver a lecture from after ‘Isha until 1am, and then without anyone waking him up leave on the 3am train [for Deoband] and then lecture in the morning in which he would continuously speak for three hours.

On the opposite side, my situation is that the final destination of my travels is mostly Delhi. A day before departure, I begin to dread of the pending journey. Then, on my return I feel the weariness of the journey, and fatigue and tiredness for two to three days as I do not feel focussed in my teaching and unable to concentrate in my writing. Aside from this, Hadrat Madani’s early teaching career in Madinah Munawwarah was spent with such sacrifice that at times he would teach continuously 12 to 13 lessons each day, and would only sleep two to three hours during the day and night. The rest of the time would either be spent in teaching or preparing lectures (mutala‘). That person who has strengthened his capabilities to lecture in this way for some time, to covet being like him would be what else than to lower one’s own abilities.

That was his condition in relation to knowledge, now listen to his state in Tasawwuf. His first dive into the ocean of love and recognition of Allah (bahr-i-‘ishq wa ma‘rifat) was by the shaykh of the Arabs and the non-Arabs (Shaykh al-‘Arab wa al-‘Ajam) Hadrat Haji Imdadullah (may Allah enlighten his grave); for numerous years he did loud dhikr in such a blessed and isolated place such as Masjid al-Ijabah^[7]Masjid al-Ijabah is a masjid in Madinah north of al-Baqi‘ and built during the time of the Prophet (may Allah bless him and grant him peace). It is mentioned in a hadith narrated in Sahih Muslim … Continue reading in Madinah. He completed his training in Tasawwuf under Qutub al-Irshad Hadrat Gangohi (may Allah have mercy on him) and for many years this was allowed to season under the tender shadow of Hadrat Shaykh al-Hind (may Allah enlighten his grave) during their time of seclusion in Malta. For such a person, how can anything aside from Allah have an effect on him and how can distractions harm him? My condition is such that I am unable to focus even when I am completely alone.

We consider them to be assemblies [of lots of people], even if it is solitude

In such circumstances, where would a helpless one like me be if I were to be eager to be like him. It would be a boon if I were to be just endowed with complete separation (tabattul) and calmness (dil-jam‘i) when sat in solitude. [Remember the Urdu proverb]:

Kawwa chala hans ki chal, apni chal bhi bhul gaya

The crow walked the way the swan walks and forgot how it walks itself (which means one who blindly imitates others loses face).

[Remember the Arabic proverb]

Wa kayfa yudriku al-dhali‘ sha’awa al-dhali‘?

How can the lame ox catch up to the horse which is fast and strong?

This is my situation. Those who Allah Most High has given resolve and strength and have the ability and time, then they should definitely do. They should not measure themselves according to this worthless and unsuitable one.

The second part: students of religion and politics

The second part [of the question] relates to students. I consider all types of physical participation [in politics] for students to be lethally poisonous for them. It is possible some of the akabir would strongly refute this view of mine and it is also very possible that which they say is correct as they are my elders and my view is nothing in front of them. Nevertheless, according to my deficient understanding, however much I ponder, this is the conclusion I reach, and for many reasons this is what is firmly set in my inexpert view. I shall turn your attention to some of these [reasons]:

[1] [Remember the Arabic proverb] sali al-mujarrib wa la tas’ali al-hakim (ask the experienced and not the wise). I ask – look carefully at the world or in the least at India and see all of the people who are proficient in the world of knowledge today, how did they spend their student days? Regardless of which field they are in today, you will find those involved in academic work in general will be those who during their student days were deeply attached to their studies, whereas those who were busy in other matters those days, they – no matter how greatly famous they are and how further up they are listed among the ‘ulama – in academia, research, fiqh and hadith, their views will be very behind. If there is a need relating to a significant issue of fiqh, or investigating and researching an academic issue, you will not find them at the forefront. This is not a matter that needs substantiating with evidence, the ‘ulama of India are in front of us. Look closely once, you shall recognise this.

[2] Tasawwuf has always been the spirit of our akabir and that of the akabir of the akabir. It is as if for them that this branch is inseparable from their academic work. Nevertheless, from one generation to another all of them would completely refuse to accept bay‘at from students. Though these individuals considered this branch very important, they considered it contrary to the seeking of knowledge.^[8]Despite the integral position that Tasawwuf enjoyed in the way of the scholars of Deoband, it was their habit to not accept the bay‘at of students in Tasawwuf or instruct them in the practices of … Continue reading

[3] Through experience and by cursorily pondering over this, what I fundamentally understand is that students do not attend meetings and demonstrations for a temporary time. If not for weeks, then for days afterwards, the students’ main activity becomes mentioning and discussing these activities and commenting on their plus and minus points.

[4] The social life of students in which they collectively reside in student accommodation 24 hours a day does not allow the debates to end. These matters are discussed in every gathering and these issues are debated at all times. What will happen to their studying (mutala‘), revision (takrar) and lessons. These are daily occurrences that do not simply dissipate merely by rejecting them.

[5] The outcome of these debates and differences reaches the level of quarrels and arguments. When supporters of a view are in the majority then they will try to suppress the minority. Firstly, this will be through force, if that is insufficient then by lodging false and true accusations with the madrasah’s chancellor and principal. In responding, the second group will go to great lengths to lodge false and true accusations and complaints. Then, generally the side that is dominant will have lots of witnesses and it becomes difficult for the dominated group to find someone to give a true witness statement. The administrators of the madrasahs are also not knowers of the unseen (‘alim al-ghayb). The outcome of this in the main is that the real culprits are allowed to go free and the innocent are taken to task. These are not just thoughts, but actual occurrences that we have to endure as days pass.

Differences of views also occur among the general populace, differences and disputes also take place among them. However, they are mainly temporary. Their meetings are generally confined to a specific time. Once the meeting ends, everyone returns to their own homes. However, for students the madrasah is their home, these assembly halls are their places of 24-hour residence. In such circumstances, if a trivial difference occurs then it develops over months. That is the environment in which religious students live.

[6] Let us now take one step further. Are the teachers of any madrasah of one mindset? A few would be on this side, some on the other. During lessons, even if there is no significant relevance, rather without any relevance, these discussions would be touched on, they would be commented on, views would be presented. Those who are like-minded would be praised, their speeches would be applauded, while the others would be criticised, mocked and mimicked.

[7] Take one step further. All of the students in a class will not be of the same view as the teacher. At times, it so happens that the person being praised is in the eyes of the majority of students worthy of criticism; while the one who the teacher considers in error, if not all of the students but a large number of them, would be in support of them. What is the result of this? The teacher falls from grace in the eyes of the students, he is considered lacking in understanding and biased, and when the students’ views towards the teacher is such, then how much they benefit from knowledge is known.

It is a confirmed matter and the way of Allah has always been that the person who does not respect his teacher will never derive benefit from knowledge. Wherever the imams of the [Islamic] sciences have written the principles of studying, they carefully mention this; the hadith scholars have dedicated chapters on the etiquettes (adab) of students, something that has been mentioned in detail in the introduction to Awjaz al-Masalik.^[9]Awjaz al-Masalik is the eighteen-volume Arabic commentary of Imam Malik’s Mu’atta written by Hadhrat Shaykh at the tender age of 29. This has been mentioned specifically in there. Imam al-Ghazali has also discussed this in detail in Ihya al-‘Ulum. He writes that it is necessary for a student to completely handover his reins to the teacher. He should be obedient to him in the way a sick person behaves in front of a sympathetic physician.

Sayyiduna ‘Ali (may Allah be pleased with him) said the person who taught me even a letter, I am his slave, he may sell me or make me a slave. ‘Allamah Zarnuji (d.1223) writes in Ta‘lim al-Muta‘allim [Tariq al-Ta‘allum] (Instructing the Student on the Manner of Learning) that I see many students who do not profit from the benefits of knowledge; the reason for this is that they do not take into consideration the conditions and etiquettes of acquiring knowledge, it is because of this they are deprived (mahrum). In relation to this, he has written a separate chapter regarding the importance of honouring teachers. He writes that students will not derive benefit from knowledge as long as they do not respect knowledge, the ‘ulama and teachers. Whoever has acquired anything, has done so through respect, and those who have fallen, they have done so due to disrespect. He writes that this is the reason why a person does not become a disbeliever due to sins, but does become a disbeliever by disrespecting even a part of religion. How excellent is what was said [in this Persian poem]:

From Allah we desire the tawfiq to have etiquette,

For the disrespectful one is deprived from the favour of the Cherisher,

Etiquette is a crown from Allah’s favour,

Place it on the head and go wherever you wish.

The [Urdu] saying is well known: Ba adab ba nasib, be adab be nasib (the one with good manners is fortunate, the one without is unfortunate).

Imam Sadid al-Din Shirazi said I have heard from the mashayikh that the person who wants his son to be an ‘alim then he should greatly honour and venerate the ‘ulama and serve them a lot (khidmat). If the son does not become an ‘alim then the grandson will definitely become one. The story of Imam Shams al-‘Ulama Halwani is famous that for some reason he went to a village. All of his students that were there, on hearing of their teacher came to visit him. However, Qadi Abu Bakr did not come. When he met him later, then the teacher asked him. He presented an excuse of having to serve his mother. The shaykh mentioned that there will be an abundance of sustenance (rizq) but no benefit from knowledge. As a result, it happened as such.

It is famous anyhow that serving one’s parents is the cause of an abundance of rizq and serving one’s teacher leads to progress in knowledge. This is a matter that has been decided. However, our way is known to all that when there is a difference of political view between a student and teacher, then we become involved in satire, denigrating, fault finding etc. which is a means for the person to become deprived. It is my experience that from among the students of English education (meaning Western education), those who are disciplined with corporal punishment by their teachers during their student days progress significantly. They reach high positions. The purpose for which they acquired their knowledge, they achieve its benefits fully. While those who behave with vanity and pride with their teachers, later on they look for positive references [to look for jobs] despite their degrees. If they do secure a job then some difficulty afflicts them. Anyhow, whatever the knowledge, perfection in it is not acquired and benefit is not derived from it as long as one does not respect the teachers of that art, let alone oppose them.

It is written in Adab al-Dunya wa al-Din^[10]Kitab al-Dunya wa al-Din (The Ethics of Religion and of this World) was written by Shaykh ‘Ali ibn Muhammad ibn Habib al-Mawardi (d.1058), an ‘Abbasid scholar who was born in Basra and died in … Continue reading that it is necessary for the student to flatter the teacher and to be humble in front of him. If he were to adopt both of these things, then he shall benefit and if he were to leave both of them then he shall be deprived. The Prophet (may Allah bless him and grant him peace) said that aside from seeking knowledge it is not befitting a believer to resort to flattery for anything. Sayyiduna Ibn ‘Abbas (may Allah be pleased with him) said that since I became humble at the time of seeking knowledge, I have become dear at the time of other people seeking from me. Some of the wisemen said that the person who is unable to tolerate even a bit of disgrace at the time of seeking knowledge, he will forever remain in the disgrace of ignorance.

[8] The outcome after this is even worse and hurtful in that the personality of the teacher becomes the topic of debate. For those in agreement, he is an angel, his every mistake is a source of reward and his every action is a source of proof. For those in opposition he is unworthy of remaining in the madrasah, unsuitable to teach, his abilities are not useful, nor can his lectures be understood. His every virtue is worthy of disdain. His every action deserves to be rebuked, his flaws and defects are searched for, and if actual ones are not found then false ones are fabricated against him. Propaganda of this is systematically carried out. Are these incidents such that they are hidden from those who know or can those who are associated with the madrasahs be in denial of this?

[9] I shall write about a recent incident at a madrasah where some students in a room while partaking meals began discussing whether the decision of the majority is worthy of proof or not. First there was a conversation, then a debate (munazrah), then an argument. The outcome of this gathering was that one side used sticks and the other shoes. Which supervisor is there in the madrasahs who could remain with them at all times like they are born together. Who is there that remains with them 24 hours to listen to every conversation of theirs and does not allow them to transgress the limits.

[10] Likewise, there is also an incident from a few days at a madrasah where some students attended a conference. Afterwards, there was an exchange of views on what happened at the conference and a discussion. Two parties formed. At first there were threats and finally, one day, one of the groups detained a member of the other group in a room and beat him so much that he was close to death. These are daily occurrences, not fictitious tales and hypothetical presuppositions.

[11] After this, it is also worth remembering that those guardians who have handed students to the people running the madrasahs have done so for the purpose of education and only education. Among them are many who, despite being supporters of contemporary [political] movements, if it was said to them that your son is now busy in this, then they would complain. Lots of letters are sent to the [madrasah] administrators and they are also verbally told that: Politics is our household matter He can become well acquainted with politics by remaining with us a few days. At this moment, we just want him to develop his capabilities in the sciences.

[12] Thereafter, there is the question of where this money which is collected for knowledge is spent and those who donate only do so for knowledge even though there are many people who are not opposed to spending in political causes. However, there are many who, if they were to find out that these rupees will be spent in such [political] work and the students who will receive stipends will be busy in this, then they would never agree to this. Rather, some individuals also attach the condition that they do not permit giving to such students [who involve themselves in politics] from this donation. When this is the case, does care not demand that rupees are spent in their right place with extreme diligence and care.

The teachers are able to be careful that if they were to spend their time in such [political] work, then according to Shari‘ah  principles they could make amends at another time. Are students, however, able to be careful in this or if they are, then do they?

Imam al-Ghazali on the etiquettes of seeking knowledge

These are some issues that I have written by way of example. If one were to delve further then they would find scope for more words. Imam al-Ghazali writes in Ihya al-‘Ulum that there are many etiquettes and conditions for seeking knowledge, among them the important and fundamental ones are 10. From them one is also that a person should not become busy in anything else. Acquire knowledge far from one’s family, children and land so that one does not become preoccupied by one’s domestic needs since personal connections always turn one away from knowledge. Allah Most High mentions, “Allah has not made for any man two hearts in his chest cavity” (33:4) It is because of this that it is well known that knowledge will not give you a small fraction of it until you completely give yourself over to it.

He writes that the heart which is busy in other various things is like that irrigation canal in a field whose sides have not been built as a result of which some of the water will go here and there, some of it will evaporate and only a little water shall remain that will benefit the field.

After all this, I do not object in admitting that students, who have no care, are the best group that can be successful in achieving objectives. In the present environment, however, the harms are greater; [there is the principle of fiqh that] avoiding harm (daf‘ madarrat) always takes precedence over attracting benefit (jalb manfa‘at). It is because of this that until the environment changes, in my view these things are dangerous. However, if a way of remaining within the limits was to be created, then that would be a different matter.

The third part: the lay masses and politics

The third part [of the question] relates to non-students. Those who are not busy in any specific religious work, they should definitely participate [in politics] with full immersion. This should, however, be with integrity, such integrity with which one is able to present one’s self tomorrow in front of Allah; it should be able to be clearly noted in one’s book of deeds. Jihad is an important branch of religion. Therefore, everything that assists and aids in raising the word of Allah (i‘la kalimtillah) is definitely beneficial and important. The Prophet (may Allah bless him and grant him peace) said a day protecting a frontier of Islam is superior to the entire world and whatever is inside it, and to go in the path of Allah for a morning or an evening is more superior to the world and everything inside it.^[11]The reference to Jihad here is in a broad sense involving the non-violent political struggle for legitimate Indian self-determination against an oppressive colonial rule.

In another hadith it comes that ribat for a day and a night (in other words guarding the frontiers of Islam) is superior to [nafl] fasting for a month and superior to remaining awake at night for an entire month, and if a person’s death was to come in this situation, then his pious actions will continue to increase forever by way of perpetual charity (sadaqah-i-jariyah). In another hadith it is mentioned that the person who dies in this state, he shall receive reward for his pious action until the Day of Judgement, he will continue to receive sustenance (rizq), he shall be protected from the fitnahs of the grave, and on the Day of Judgement (which will be an extremely worrisome day) this person shall be extremely calm.

On one occasion Sayyiduna Abu Hurayrah (may Allah be pleased with him) was standing at some place, someone asked him, “Why are you standing here?” He replied, “I heard the Prophet of Allah (may Allah bless him and grant him peace) say standing for a short while in the path of Allah is superior to staying awake by the Black Stone (Hajr Aswad) in the Night of Destiny (Laylat al-Qadr) [in worship].” It comes in one hadith that the one prayer of such a person is superior to the 500 prayers of another person, and that such a person’s one rupee (or whichever currency) is superior to the 700 rupees of the other.

It is mentioned in one hadith that the best of people are two: one who has some animals (which are his means of livelihood), he fulfils their rights and busies himself in worshipping his Cherisher; the second is that person who takes hold of the reins of a horse to frighten the enemy and he continues to scare them.

Regarding the first person, having animals is not a condition, the purpose is that he has something simple to live off and he remains preoccupied at all times in worship. Likewise, on the other side, having a horse is not a condition, as in that era Jihad would be generally carried out on horses and it is because of this they are mentioned. The purpose is that he casts fear into the enemy, regardless of how this is done. It is mentioned in many hadiths that there are two eyes which the Fire of Jahannam shall not touch: one is that eye which remained awake in the path of Allah and the second is that eye that cried due to the fear of Allah.

On one occasion the Prophet (may Allah bless him and grant him peace) said, “Shall I show you which night is superior to Laylat al-Qadr? It is that night in which [for protecting the religion] a person remains awake at a place of danger; he does not even have hope that he shall return to his family safe and well.” It is mentioned in one hadith that on the Day of Judgement every eye shall cry, save that eye which remained shut from impermissible things (such as looking at a non-mahram woman etc), that eye that remained awake in the path of Allah and that eye that shed a tear equal to the head of a fly due to the fear of Allah.

It is mentioned in one hadith that the person who spends something in the way of Allah, he shall receive reward 700 times multiplied. In one hadith it comes that whoever assists a mujahid is also a mujahid, and whoever cares for the family of a mujahid is also a mujahid. In a hadith it is mentioned that whoever assists a mujahid or helps someone in debt, Allah Most High shall keep him in the shade of his mercy on such a day when there will be no shade save His Throne. It is mentioned in a hadith that how blessed is that person who does the dhikr of Allah plentifully in Jihad, for he receives 70,000 pious deeds for each word and each pious deed is multiplied in reward by 10. That special reward that Allah Most High has for him will be even more.

It comes in a hadith that the person who cried due to the fear of Allah, he shall not enter into Jahannam until milk returns to the breast (meaning it is impossible for him to enter the Fire); and those nostrils in which dust from the path of Allah entered, the smoke of Jahannam shall never enter them. In one hadith it comes that those feet on which the dust from the path of Allah falls, the fire of Jahannam shall never touch them. In another hadith it is mentioned the face on which the dust from the path of Allah falls, the smoke of the fire of Jahannam shall not reach it. It is mentioned in one hadith that the person who is injured in the way of Allah, the seal of martyrs will be on the wound on the Day of Judgement. The wound shall shine like the colour of saffron and its smell and fragrance will be like musk from which every person shall recognise that this wound occurred in the path of Allah.

On one occasion, the Prophet (may Allah bless him and grant him peace) was traveling with a caravan. In that caravan was a youth who was walking separate to the path. The Prophet (may Allah bless him and grant him peace) asked him, “Why are you walking separately?” He replied, “Because of the dust.” The Prophet (may Allah bless him and grant him peace) said, “There is no need to avoid the dust, it shall become particles of musk on the Day of Judgement.” It is in one hadith that the person who throws an arrow in the path of Allah, regardless of whether it hits the target or not, he shall receive reward for freeing a slave.

Aside from these, there are numerous hadiths mentioning the reward for it and encouragement to carry it out, and warnings for abandoning it.

The meaning of Jihad

Jihad is every effort carried out to elevate Islam and repel the disbelievers. It is because of this, every effort carried out with this intention and aim falls within this. As a result, it is mentioned in one hadith that the most superior Jihad is to say a word of truth in front of a tyrant sultan, even though it is not necessary for the tyrant sultan to be a disbeliever, rather if a Muslim ruler is a tyrant then he would also be included in this. However, the major condition is that the purpose of all of this struggle is to strengthen Islam and give it prominence and ascension.

A person asked the Prophet (may Allah bless him and grant him peace), “An individual carries out Jihad and does so with the intention of booty (in other words a worldly benefit), another person does so with the intention of showing his strength and power, and a person does so with the intention that he becomes famous and spoken about. Which Jihad is reliable?” The Prophet (may Allah bless him and grant him peace) said, “Jihad is only that which is done so that Allah’s name is made prominent.”

It comes in one hadith that a person asked the Prophet (may Allah bless him and grant him peace), “An individual carries out Jihad and does so for some worldly benefit.” The Prophet (may Allah bless him and grant him peace) said, “There is no reward for him.” The Companions were surprised by this. They said to the Companion who asked that perhaps the question was not properly clear and so ask a second time. He asked it a second time. The Prophet (may Allah bless him and grant him peace) said the same thing again. Then this was asked a third time, the Prophet (may Allah bless him and grant him peace) said the same thing a third time.

A Companion asked, “Oh Prophet of Allah (may Allah bless him and grant him peace), make me understand the reality of Jihad.” The Prophet (may Allah bless him and grant him peace) responded, “If you carry out Jihad for the sake of Allah, intending reward, you shall be raised on the Day of Judgement like this. If Jihad is carried out for showing off (in other words the intention is to show people one’s strength and power), or for earning some wealth and treasure, then he shall be raised like this. The matter is that whatever intention is your action, you shall be raised as such.”

It is mentioned in one hadith that the ones who carry out Jihad are of two types. One is that person who is only seeking the pleasure of Allah, he obeys the imam, he spends what is dear to him, he behaves gently with his companions and he remains distant from corruption (fasad). That person’s sleep and staying awake is a cause of reward. The second is that person who does all of that to boast, show off and for fame. He disobeys the imam and is involved in corruption, that person does not return as he went. In other words, he will have earned more sins that rewards.

There are numerous hadiths that have been narrated regarding this. It is because of this that the first condition is that whatever is done is done sincerely for the pleasure of Allah, supporting the faith and for giving ascension to the truth. After that, the effort carried out in accordance with the views of the people who are worthy of opinion (ahl al-rai) and experienced religious personalities will not be void of reward, insha-Allah. There is no doubt that there is a need to ensure every action is done with sincerity and for the sake of Allah.

As a result, it has been mentioned before that on the Day of Judgement the first people who shall be brought will include a martyr. He shall be called and Allah Most High shall remind him of all of the favours he was bestowed with in the world. When he shall admit all of those favours and remember that definitely how great were the bounties that Allah Most High bestowed on me in the world, he shall be asked what he did with those favours. He shall reply that I gave my life in your path (in that this was the most beloved of things). Judgement shall be passed that this is lie, it was done so that it may be said that he is very brave. As a result, the purpose has been achieved and people have said that he was very bold, he was very brave. After that, it shall be ruled that he be cast into the Fire. Then an ‘alim shall be summoned. He shall also be reminded in this way of the favours and bounties of Allah Most High and asked what rights he fulfilled of these favours. He shall say, I learned your knowledge and taught people. I recited your pure words (and taught it). It shall be said that this is a lie. This all was done so that people may say that he is a very excellent ‘alim, he is a great qari. As a result, the purpose has been acquired and people have said this. After this, judgement shall also be passed regarding him that he be thrown into the Fire. After this, a wealthy man shall be summoned. He shall also be reminded in this way of the favours of Allah Most High and asked. He shall say that I have not left any such place of giving where spending is liked by you and where I have not given. It shall be said, this is a lie. All of this was done so that people may say he is a greatly generous person, he is kind. As a result, this has been said and the purpose has been acquired. Then, he shall also be commanded to be thrown into the Fire. (Al-Mishkat)

These types of subjects (relating to sincerity) are mentioned abundantly in the hadiths. It is, therefore, necessary to carry out every action for the sake of Allah and purely for Allah. However, there are some actions in which there are increased opportunities for becoming famous, proud and visible, and likewise the motivation to achieve worldly goals also increases. That action in which the opportunities of fame are greater, the need to be accordingly diligent in exercising caution is also important. The reason for this is that in this (in other words political activism), at each and every step boasting and receiving cheers of praise and zindabad are such things that pull hearts. It is because of this that what is important, that which is the most important, is that whoever, while safeguarding himself, is able to join in this, participate in this, be a means of spreading the religion, be a means of safeguarding Islam, protecting Islam from danger, safeguarding Islam and Muslims from the harm of disbelievers, preventing the overbearing of the disbelievers, then who is there who can object in this work being entirely good? Who is there who will not like that, or in whose heart there is no enthusiasm  for this?

Those people who are unable to participate themselves due to some reason, let them in the least not avoid supporting those who are working with sincerity. The Prophet (may Allah bless him and grant him peace) said whoever sends something for spending in the way of Allah and remains himself at home, he shall receive in exchange of one dirham the reward of 700 dirhams, and who participates himself he shall receive for each dirham the reward of 7,000. (Al-Mishkat)

It is because of this, those people who are unable to participate themselves due to a worldly excuse or religious excuse, let them not according to their ability withhold from assisting those who participate with their wealth, bodies and pens. How kind and benevolent is Allah Most High that He has not closed the doors of goodness for those who are unable, lazy, weak and those raised up in comfort. Rather, He has opened the door to participate in every act of worship. We make excuses and create obstacles using every valid and invalid excuse – we are not mentioning that here. And Allah is the giver of tawfiq of that which He loves and is pleased with.

Is Jihad only fighting?

In relation to this, it is also necessary to clarify that Jihad is not only the name of fighting (qital), though this is its highest form. Rather, every effort that is carried out for raising high the word of Allah and to strengthen Islam and make it dominant, all of this is included within Jihad. It is because of this that the Prophet (may Allah bless him and grant him peace) said the greatest Jihad is to speak the true word in front of the oppressive sultan. Therefore, whatever effort is carried out in regard to this, all of this falls under Jihad.

The extremism of political activists: takfir and tafsiq of Muslims

However, there is also something that needs to be highlighted here: those who are associated with this work [of politics], they are definitely engrossed in important religious work. Some people, however, are so extreme (ghulu) in this that they swear and criticise the person who does not participate due to a religious reason or personal excuse, such that none of his acts of worship (‘ibadat) and positive traits are worthy of attention. The word sinner (fajir and fasiq) is trivial, they are not even apprehensive in calling them people of Fire (jahannami) and disbelievers (kafir). Even if this was an individually obligatory action (fard-i-‘ayn), then the one who were to abandon it without an excuse would be guilty of a major sin (kabira), he would not be a kafir even then, and it is clear that to call a Muslim a kafir without Shari‘ah proof is a severe crime.

The Prophet (may Allah bless him and grant him peace) said that the root of faith (iman) is three, one of which is to not to brand someone who utters the kalimah on account of a sin a disbeliever (takfir). (Al-Mishkat)

It is mentioned in another hadith that the person who calls someone a fasiq or a kafir and the person is not such, then that (the words) returns back to the to the one who said that. It is mentioned in one hadith that whoever calls a person a kafir or enemy of Allah and he is not like that, then that returns back to the person who said those words. (Al-Mishkat) In other words its calamity falls on him.

Some people are so unjust that in anger they say regarding others: such a person shall never be forgiven, he shall never be pardoned. I feel utmost remorse that I have also heard these words from some people of knowledge. The Prophet (may Allah bless him and grant him peace) said that a person said, “I swear by Allah (wallahi), Allah Most High will absolutely never forgive such a person.” Allah Most High said, “Who is this person who takes an oath relating to me that such a person shall never be forgiven. I have forgiven him and (addressing  the person who took the oath) negated your actions.”

It comes in another hadith that there were two men in the Bani Isra’il, one was a great worshipper and the other was a sinner. The worshipper would always admonish the sinner. Once he saw him involved in a sin, so he took an oath, “Wallahi you shall absolutely not be forgiven by Allah.” Both died and presented themselves in the court of Allah Most High. The worshipper was told, “Were you able to prevent what I give that you took an oath?” Then the sinner was told, “Enter paradise on account of My mercy.” He said regarding the worshipper, “Enter him into the Fire.” Sayyiduna Abu Hurayrah (may Allah be pleased with him) said he wasted his religion (din) and world (dunya) on account of this one word of his. (Jam‘ al-Fawa’id)^[12]Jam‘ al-Fawa’id min Jami‘ al-Usul wa Majma‘ al-Zawa’id is a is a book on hadith by Muhammad bin Muhammad bin Sulayman al-Maghribi (d.1683) in which he gathered hadiths from Jami‘ … Continue reading

Taunting those who do not involve themselves in politics

In sum, using such words in anger is very bold, and what is even harsher than this is that degrading words are also uttered regarding religious and Islamic matters, such as: “There are many doors of paradise, the molwis have made Jannah easy. The path to Jannah has been made simple, offer prayers, fast and enter paradise.”^[13]It would seem some political activists at that time would taunt those not joining them in their activism by saying words such as these that the ‘ulama have confined religion to the fundamental acts … Continue reading Sentences such as this and taunts are explained with much passion and excitement in speeches. However, who objects to there being many doors to paradise, there being eight doors is popular in many narrations. Even more can be understood from some hadiths. As a result, there is a separate door for prayer (namaz), there is a separate door for those who especially fast. Likewise, there are separate doors for sadaqah, Jihad, those who swallow their anger and those who forgive people. There is a separate door for those who rely on Allah (tawakkul), there is a special separate door for those who are diligent in the Duha prayers (chasht), there is a separate door for those who repent (tawbah), and there is a separate door for those who are pleased with what Allah wills. So much so, it comes in one sahih hadith that there is a separate door for each action that people specialise in. (Fath al-Bari)

Therefore, what is there to taunt and ridicule? In the way there are other religious work, there is likewise Jihad. ‘Allamah al-Shami^[14]‘Allamah Ibn ‘Abidin al-Shami (d.1863) was a renowned Hanafi scholar from Damascus in Syria from the Ottoman era. In the Arab world, he is often referred to as Ibn ‘Abidin while in the Indian … Continue reading has been explicit that being diligent in completing the obligatory prayers (fard) at their appointed time, without a doubt, is superior to Jihad. This is because the virtue of Jihad is to establish faith (iman) and prayer, and prayer is the purpose itself. (Al-Shami – Radd al-Muhtar ‘ala al-Durr al-Mukhtar) Because of this, to call the prayer and fasting etc of those who are deficient in this (in other words their involvement politics) is useless or to taunt them would be exceeding the limit.

Occasions from the hadith when other actions are superior to Jihad

A person came to the Prophet (may Allah bless him and grant him peace) with the intention of participating in Jihad. The Prophet (may Allah bless him and grant him peace) asked, “Are your parents alive?” He replied that they are alive. The Prophet (may Allah bless him and grant him peace) said, “Return and serve them well.” (Al-Mishkat)

It is mentioned in one hadith that a Companion asked, “Oh Prophet of Allah, my name has been written to participate in such a such expedition (ghazwah) and my wife is going for the Hajj.” The Prophet (may Allah bless him and grant him peace) said, “Go, go on the Hajj with your wife.” (Al-Mishkat as narrated by Al-Bukhari and Muslim)

It comes in one hadith that a Companion came to the Prophet (may Allah bless him and grant him peace) and said, “I have come with the intention of going on Jihad and wish to consult the Prophet (may Allah bless him and grant him peace) on this.” The Prophet (may Allah bless him and grant him peace) asked, “Is your mother alive?” He replied that she is alive. The Prophet (may Allah bless him and grant him peace) said, “Remain with her, Jannah lies under her feet.” (Al-Mishkat)

A Bedouin came and asked the Prophet (may Allah bless him and grant him peace) regarding hijrat. The Prophet (may Allah bless him and grant him peace) said, “The matter of hijrat is difficult, do you have any camels?” He replied yes. The Prophet (may Allah bless him and grant him peace) asked, “Do you give their Zakat?” He replied, “Yes, I fulfil it.” The Prophet (may Allah bless him and grant him peace) said, “That is all, you remain busy in your religious actions somewhere beyond the sea. Allah Most High will not decrease you in the reward of your actions.” (Sunan Abi Dawud)

In sum, there are numerous incidents and hadiths in which the Prophet (may Allah bless him and grant him peace) gave preference to other pious actions over actual Jihad. So, what can be said regarding those actions that do not fall under the definition of actual Jihad (hukmi jihad)? Though, due to some temporary need and specific expedience (maslahat) it has been such that the importance of Jihad exceeded everything else, so much so that in the Battle of the Trench (Ghazwah-i-Khandaq) one or more of the Prophet’s (may Allah bless him and grant him peace) prayers were missed at the appointed time (qada). However, this is not the general rule (kulliyyah) that a pious action becomes unworthy in opposition to Jihad, especially when it is due to an excuse.

Once the Prophet (may Allah bless him and grant him peace) was going on an expedition. On the way he said, “You people have left in Madinah many such people who, whatever you have travelled, spent and journeyed, they who are left in Madinah are also participant in that.” The Companions asked with surprise, “How are they participant even though they are in their homes?” The Prophet (may Allah bless him and grant him peace) said, “It is because they are unable to participate due to an excuse and compulsion (majburi).” (Sunan Abi Dawud)

Examples of this theme are often found in the books of hadith. Aside from this, it is mentioned in one hadith that the person who falls ill, or goes on a journey (and because of this he is unable to complete his litanies (ma‘mul)) then he shall receive that much reward and merit as he did when he was in good health and not journeying (muqim). (Al-Mishkat as narrated by al-Bukhari)

It is in one hadith that when a person falls ill and he would before that busy himself in some pious action, then the angel who is appointed to note down his pious actions is commanded that he should receive the reward of whatever action he used to do. (Al-Mishkat)

It is in one hadith that when an impermissible action is carried out, then whoever is partaking in that due to some compulsion and he does not like it, but he is there due to a compulsion, then in terms of the ruling it is as if he is not a participant, and the one who is not present but he likes it, it is as if he is participating. (Al-Mishkat)

There is a hadith that is coming shortly in which the Prophet (may Allah bless him and grant him peace) said that if someone comes out to assist his small children, then he is also in the way of Allah, and if he comes out to help his elderly parents, then he is also in the way of Allah.

Once the Prophet (may Allah bless him and grant him peace) went to visit Sayyiduna ‘Abdullah bin Thabit (may Allah be pleased with him). He went there and saw that he was  lying down silent. He called out to him and he did not say anything. The Prophet (may Allah bless him and grant him peace) recited, Inna lillahi wa inna ilayhi raji‘un (Surely to Allah we belong and to Him we will all return (2:156)), and then said, “We have become overpowered in regards to you.” (In other words, your death which is a destined matter has happened.) On hearing this, the women understood that he had passed away and began to cry because of this. His daughter, in a remorseful tone, said, “I was hoping you would die a martyr, as the equipment for Jihad had been prepared.” The Prophet (may Allah bless him and grant him peace) said, “He shall receive the reward for his intentions. What is it that you consider martyrdom?” She said, “To die in the way of Allah.” The Prophet (may Allah bless him and grant him peace) said, “Aside from being killed there are a further seven types of martyrdoms: the one who dies in a plague is also a martyr, the one who drowns is also a martyr, the one who dies of pneumonia (dhat al-janb) is also a martyr, the one who dies of stomach illness (mabtun – this has been explained in several ways, some of have explained it as dropsy, some as diarrhoea, some as colic, and some have explained it as every stomach illness) is also a martyr, the one who dies in the fire is also a martyr, the one who is crushed [under a roof or a wall etc] is also a martyr, a woman who dies while giving birth is also a martyr.” (Mu’atta Malik)

It is mentioned in one hadith that when his daughter said I understand being a martyr is dying in the way of Allah, the Prophet (may Allah bless him and grant him peace) said, “In this way, there will be very few in my Ummah who will be martyrs.” He then mentioned all of these types after that. Aside from this, the hadiths mention there are close to 60 types of deaths for which one would receive the status of martyrdom which this worthless one has amalgamated in volume two of Awjaz al-Masalik.

Make the religion easy and adopt moderation

It is astonishing that Allah Most High and His Truthful Prophet have provided numerous ways for the Ummah of the Prophet (may Allah bless him and grant him peace) to increase in virtue and merit, while the Ummah restricts this mercy. Every person who is involved in a religious work – whether it is teaching (ta‘lim), tabligh, Jihad, Tasawwuf – they consider everything aside from their line to be frivolous, useless and time wasting, so much that they do not hesitate to also call it deviancy (ghumrahi).

The religion of Islam, which in every way is so easy, is being made difficult and all of the innumerable ways (or branches) of progressing the religion are confined to the one single way on which they themselves tread; all of the other ways are rendered as if outside religion. The Prophet (may Allah bless him and grant him peace) said, “The religion is [very] easy and the one who is extreme in that will be overcome. Hence, tread straight and keep close, give people glad tidings [on their pious actions].” (Al-Bukhari)

It is mentioned in one hadith that make easy and do not make difficulty. Make them calm, do not repulse them. (Durr al-Manthur)

The author of Bahjat al-Nufus^[15]Bahjat al-Nufus is an Arabic commentary on an abridgement of Sahih al–Bukhari by the Maliki Andalusian hadith expert and Sufi Hafiz Ibn Abi Jamra (d.1300). What makes Bahjat al-Nufus of … Continue reading writes that Sayyiduna Abu Bakr once asked the Prophet (may Allah bless him and grant him peace), “With what have you been sent?” The Prophet (may Allah bless him and grant him peace) said, “With intelligence.” In other words, one should act on the rulings of Shari‘ah with intelligence. It is because of this that it comes in another hadith that rewards will be given according to intelligence. (Majma‘ [al-Zawaid]) Sayyiduna Abu Bakr asked, “Who is responsible for intelligence (as each person in terms of intelligence and understanding is more or less compared to the other). The Prophet (may Allah bless him and grant him peace) said, “There is limit to intelligence. However, the person who considers halal that which Allah has made halal, and haram that which Allah has made haram, then he is intelligent. If after that [in religion] he makes further effort, then he is a devoted worshipper (‘abid) and if he makes even more effort then he is jawwad (courageous). Hence, if a person were to strive in worship and were to be courageous in pious actions, but he does not have such intelligence that enables him to reach a position of following that which Allah has made halal and abstain from that which has been made haram then these are such people whose efforts in the world go to waste and they think they are doing something good. It is because of this that one should understand well that which the Shari‘ah has made halal , to consider it haram is not intelligence. Likewise, to restrict the branches of religion or to amend them themselves [according to their understanding] is not intelligence.

The author of Bahjat al-Nufus writes: “Likewise, if a person demands from his self that he completes every act of worship perfectly in every way, then he will be defeated in two ways: One is that he will be incapable of reaching perfection. The Prophet (may Allah bless him and grant him peace) said, ‘Indeed the one who tires his mount, he will not cover the road nor will he have preserved the mount…’ The second reason is that at times, rather at most times, [opportunities to perform] various types of worship will simultaneously present themselves and in that situation a person will only be able to fulfil one action.”

The portion of the hadith that the author of Bahjat al-Nufus has mentioned has been related by various Companions. ‘Allamah al-Sakhawi has mentioned it among famous (mashhur) hadiths. The hadith scholars have, however, commented on it. The wording of the complete hadith is as follows: “This religion is solid; walk speedily along it with gentleness because indeed the one who tires his mount, he will not cover the road nor will he have preserved the mount so that he may cover the distance on another occasion.” It is because of this it has been mentioned in the above hadith, “…tread straight and keep close…” in other words keep a moderate pace, do not focus on the commendable actions (mandub) that deficiency occurs in the fard actions.

Once Sayyiduna ‘Umar (may Allah be pleased with him) did not see Sulayman bin Abi Hathmah in the morning prayer. After the prayer, he was going to the market. He came across his home, he went there and asked his mother, “I did not see Sulayman today in the morning prayer?” She said, “He was busy the entire night in nafl prayers, overcome by sleep he did not awake.” Sayyiduna ‘Umar (may Allah be pleased with him) said, “That I offer the morning prayer with congregation is dearer to me than spending the entire night in worship.”

How important is it to spend the entire night in worship. However, Sayyiduna ‘Umar (may Allah be pleased with him) gave preference to this since congregational prayer is emphasised more. There are many narrations that emphasise this theme that each ruling of Shari‘ah has a position, one should not relegate them or elevate them [beyond their level].

It is wrong to only consider one’s work to be the work of religion

Just because we are involved in one type of work, or for us one form work is important, to then throw [cold] water over all other acts of worship and all of the other works of religion is severely unjust. It is not my purpose that they should not be encouraged or others should not be drawn towards them, my purpose is that one should not be so extreme that one exceeds the limits to an extent that in comparison to them there is no fard, no wajib, no excuse or apology. Those who are not involved in this line are considered people of Fire, they are considered faithless and among the disbelievers as can be seen in so many speeches and writings. What is even more astonishing is that such words are spoken by some high-level elders and responsible individuals.

The Prophet (may Allah bless him and grant him peace) said that whoever spreads such things about a person from which he is innocent, then Allah Most High shall melt him on the Day of Reckoning until he establishes the truth of his speech. (Durr al-Manthur)

The meaning of melting is that he shall be thrown into the fire of Jahannam so that his body will become blood and pus and continue to melt, and as long as he does not establish the truth of his speech, he shall not be permitted to leave. It is clear that when he has said such a thing that is not present in the other, then how will he be able to establish himself as truthful. In such a scenario, he will need to turn to the kindness of the person against who he made a false accusation, either he forgives him or Allah Most High, through His grace, gives him something in exchange and makes him happy. Otherwise, he shall give him his pious deeds and if he has none then he will need to take on his sins. Whatever the situation, how severe will the remorse be that the one who today is being sworn at and insulted, tomorrow he will need to stand in front of him disgraced.

To be continued…

Islamic Politics – Al-‘Itidal fi Maratib al-Rijal (Part One)

Islamic Politics – Al-‘Itidal fi Maratib al-Rijal (Part Two)