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

Translated by Ismaeel Nakhuda

Translator’s foreword: Written at the height of the Indian Independence Movement in 1938 (Sha‘ban 1357), Al-‘Itidal fi Maratib al-Rijal 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.

Below is the translation of the answer to the fourth question, in which Hadrat Shaykh addresses the distressed condition of Muslims and explains, with repeated references to the Qur’an, hadiths and the practice of the pious predecessors, that the route to rectification, honour and success lies in returning to obedience to Allah, abstaining from sins and holding firmly to the Sunnah.

This fourth answer is among the most expansive and forceful sections of the work. Hadrat Shaykh does not treat the decline of Muslims merely as a political or social problem, but as a spiritual and moral crisis rooted in distance from the commands of Allah and the guidance of His Messenger (may Allah bless him and grant him peace).^[1]The importance of this section spurred Hadrat Mawlana Abul Hasan ‘Ali Nadwi to arrange for its translation into Arabic, which was subsequently published under the title Asbab Sa‘adat al-Muslimin … Continue reading He repeatedly turns the reader away from blame, complaint and imitation of others, and towards self-accountability, repentance, commanding good, forbidding evil and reviving the religious foundations through which the early Muslims were granted honour.^[2]For the purpose of this translation, an early version of the book published during Hadrat Shaykh’s lifetime has been used. Subheadings are mainly from the translator, with a few taken from a recent … Continue reading

Question Four

The Muslims are being ruined, ultimately what should they do?

Answer: It is correct that Muslims are distressed in every way. They are surrounded by individual difficulties themselves, and collective worries have separately taken hold of them. However, for the question “what should they do” to come from the pen of an ordinary sensible Muslim is a cause of astonishment, let alone for it to come from the pen of a knowledgeable person.

Islam is that religion regarding which Allah Most High has announced in His Pure Words that He has perfected it, and on which He has granted a seal that He has completed His kindness (ihsan) and favour towards it. In which beautiful words does He say, “Today, I have perfected your religion for you, and [by perfecting it] have completed My blessing on you and chosen Islam for you as your religion.” (5:3) In other words, I have chosen for you the religion of Islam and this is your religion. What a blessed seal of approval is this. How pleasing is this distinction. Are the claimants of such a perfect religion, the followers of a complete way worried and ask what Muslims should do?

Islam is the solution to our problems

Allah Most High and His True Prophet (may Allah bless him and grant him peace) have not left any major and minor need and issue relating to [matters of] religion and the world regarding which they have not, in a clear and open way, related commands and shown their benefits and harms. Thereafter, it is not that these are just instructions in oral and book form, rather Allah and His True Prophet and the Prophet’s devotees (the Companions) have in a practical form acted on this and tested it. In sum, religious and worldly prosperity is concealed and confined in following the Prophet (may Allah bless him and grant him peace).

However, when it is that we consider following the Prophet (may Allah bless him and grant him peace) as archaic^[3]The word Hadrat Shaykh uses here is daqyanusiyat which can also be translated as antiquated, old-fashioned, orthodox, outdated and obsolete (translator). and being devoted to his Sunnahs as narrowminded, then the outcome in the hereafter is clear and what is happening in the world is before our eyes. Each action of the Noble Prophet (may Allah bless him and grant him peace) is, thanks to the Noble Companions and the great Hadith Scholars (may Allah be pleased with them all), preserved in books today. Keep this in front of you on the one hand and the conditions of the Ummah on the other.

The unseen causes behind our adversities

Each Sunnah of the Prophet (may Allah bless him and grant him peace) is being abandoned with bold and deliberate daring and audacity. Not only that, but they are also being opposed. Those who pay attention to them are depicted as foolish and lacking in religious understanding. Is there any limit to this massive injustice and in such a scenario what right do Muslims have to complain? What right is there to make a hue and cry in speeches and writings that Muslims are being destroyed? [It is as the Persian poet says:]

Everything that comes on us, is from us,
That which is self-inflicted has no remedy^[4]Translation of Persian poetry by Mawlana Tameem Ahmedi, may he be rewarded (translator).

Allah Most High has in clear words mentioned: “Whatever hardship (in reality) befalls you is because of what your own hands have committed; (it does not reach you on every sin, rather) He overlooks many [of your faults]. (If He were to take you to task for each sin in the world, then) You are not able to frustrate [Him] in the earth (by finding a place to hide). And, besides Allah, you have neither someone to protect, nor someone to help.” (42:30-31)

At another place, He mentions: “Calamities have appeared on land and sea (in other words the entire world) because of what the hands of the people have earned, (and difficulties, famine, earthquakes etc have happened) so that He (Allah) makes them taste some of what they did, so that they may return (to the right way).” (30:41)

Discussions such as these are not mentioned in the Qur’an at two or three places, but at numerous places. Regarding the first verse, Sayyiduna ‘Ali (may Allah be pleased with him) said the Prophet of Allah (may Allah bless him and grant him peace) said, “I shall tell you the explanation (tafsir) of this verse, oh ‘Ali. Whatever happens to you, regardless of whether it is an illness, a type of punishment, or a type of worldly difficulty, it is what your hands have reaped.” Sayyiduna Hasan [al-Basri] (may Allah have mercy on him) said when this verse was revealed the Prophet (may Allah bless him and grant him peace) said, “I swear by He in Whose Hand is my life, there is no scratch of a stick, movement of a vein, the hitting of a stone, or a slip of a foot, except due to a sin.” (Al-Durr al-Manthur)^[5]Al-Durr al-Manthur fi Tafsir bil-Ma’thur (The Scattered Pearls: Intertextual Exegesis) is a tafsir of the Qur’an by Imam Jalaluddin al-Suyuti (d.1505CE/911AH) which explains passages of the … Continue reading

Sayyiduna Abu Musa al-Ash‘ari (may Allah be pleased with him) said the Prophet (may Allah bless him and grant him peace) said, “A slave suffers an injury, something more or less than that, except because of a sin.” Sayyiduna ‘Imran bin Husayn (may Allah be pleased with him) suffered some bodily difficulty, people came to visit him and expressed remorse. He said, “Do not express remorse about what you see. This has occurred due to a sin…”

Sayyiduna Dhahhak mentions a person who forgets the Qur’an after memorising it does so because of a sin. He then recited this [above verse] and said, “What great adversity is there than forgetting the Qur’an?” Sayyidatuna Asma (the daughter of Sayyiduna Abu Bakr (may Allah be pleased with them)) had a headache. She placed her hand on her head and began to say, “It is because of my sins…” (Al-Durr al-Manthur and [Tafsir] Ibn Kathir)^[6]Tafsir Ibn Kathir, also known as Tafsir al-Qur’an al-‘Azim, is an explanation of the Qur’an by Hafiz Abu al-Fida Isma‘il ibn ‘Umar ibn Kathir al-Dimashqi (d.774AH/1373CE), a student of … Continue reading

Adversities will still appear despite the pious among us

Though at times the causes of difficulties and calamities may be something else because of which Prophets (peace be on them) and innocent children also suffer, something that is mentioned at their [appropriate] places, my aim here is not to explain these verses and hadiths and describe all possibilities and objections. My only purpose is that there is a principle that has been mentioned in these verses and hadiths, and a particular cause of these adversities and calamities has been explained. That cause is so powerful that at times those who were not involved in that sin also become embroiled in its poisonous effects.

As a result, it is mentioned in a hadith that the Prophet (may Allah bless him and grant him peace) said that in the latter days of this Ummah, there will be khasf (people and homes shall be swallowed into the earth), maskh (the appearance of people will morph into that of canines and primates) and qazf (stones shall rain from the skies). Someone asked, “Oh Prophet of Allah, could we also be destroyed in that situation when there are pious among us?” He replied, “Yes, when wickedness becomes abundant.” (Al-Isha‘at through the narration of Sunan al-Tirmidhi)^[7]Al-Isha‘at fi Ashrat al-Sa‘at is a treatise on the signs of the Day of Judgement authored by Shaykh Sayyid Muhammad bin Rasul al-Barzanji al-Husayni (d.1103AH/1691-92CE), a Kurdish scholar and … Continue reading

At a time when wickedness is abound, punishment can appear despite the presence of the pious. This saying has appeared in several hadiths in different ways that: enjoin each other to carry out good actions and forbid evil otherwise Allah Most High shall send on to you His punishment. In some hadiths it comes thereafter that if du‘a were to be made after this, then it shall not be accepted. It is in one hadith that the group in which an impermissible action is prevalent and that group can prevent it and does not prevent it, then Allah Most High will embroil that group in some sort of punishment before death. (Sunan Abi Dawud)

It is in one hadith that Allah Most High once commanded Sayyiduna Jibra’il (peace be on him) to turn over a settlement [of people]. He said that in this settlement there is such a such person who has never disobeyed you. Allah said that this is true. However, a frown never ever appeared on his forehead because of me. The meaning is that while I was being disobeyed, he did not feel remorse and anger, this is the lowest level [of what can be done]. (Al-Mishkat al-Masabih)^[8]Al-Mishkat al-Masabih is a well-known hadith compilation by Imam Waliuddin Abu ‘Abdullah Muhammad ibn ‘Abdullah al-Khatib al-Tabrizi (d.741AH/1340CE), a Shafi‘i hadith scholar. The work is an … Continue reading

Numerous hadiths of this nature have been narrated from the Prophet (may Allah bless him and grant him peace), the enumerating of which is difficult; they mention punishment for, in the least, not expressing anger and remorse at impermissible actions, in other words if there is no power to prevent them, then it is necessary that one, in the minimum, feels remorse on seeing them.

Let us take stock of ourselves

Now, let us take stock of our situation according to both types of narrations. How much disobedience and how many sins are we always involved in? How many difficulties and punishment should befall us based on the above-mentioned Quranic verses and hadiths, and along with that, leaving aside our own actions, how much disobedience of Allah do we observe and how much concern and restlessness do we feel on seeing that? In such circumstances, will our du‘as be accepted and will our worries dissipate? It is the mercy of Allah, our affiliation to the Prophet (may Allah bless him and grant him peace) and the blessings (barkat) of his supplications that we are not all destroyed.

Our circumstances are such that, for us, every sin is something worthy of being proud about, every act of irreligiosity is the route to progress and every person who speaks words of disbelief (kufr) is enlightened. If a person were to object on this, or were to intend to do so, then he would be considered deserving to beheaded, described as an uneducated mulla,^[9]The term kat-mulla used by Hadrat Shaykh here refers to a type of rigid or unsophisticated religious figure and may be translated as “an unqualified religious teacher” or “a narrow-minded … Continue reading someone who does not know about the world and the needs of the time, an ignoramus, an enemy of progress and an obstacle in the path to progress. [It is as the Persian proverb] Look, at the difference between the paths, from where to where!^[10]The translation of this proverb from Persian was provided by Mawlana Tameem Ahmedi, may Allah Most High reward him. It is my understanding that this proverb is from one of Hafiz Shirazi’s poems. … Continue reading

Widespread complacency in offering prayers

These were a few general comments. Now, by way of example, let us also look at some particulars. In Islam, after faith (iman), prayer (salah) has the most importance. Many hadiths show that abandoning prayer leads to disbelief (kufr). The distinction between Islam and kufr has been shown to be prayer. (Sahih Muslim)

How many religious and worldly harms are there in abandoning prayer. I have mentioned them in short in my booklet Fada’il-i-Namaz (Virtues of Prayer), there is no need to repeat them here. However, there are many Muslims who are not diligent in this important obligation (fard) and, further to this, no one has the courage to keep check on those who do not pray. A poor Muslim can be accosted. Can this, however, be said to an upper-class Muslim? Those who have a bit of money in their pocket, or have received some trivial post in government or in a princely state (riyasat), is there anyone who has the courage to censure them? Is it possible to raise an objection on the abandoning of this important obligation in their lofty court? Can a word be said to them regarding this?

The condition is now worse. A person freely and openly says salah is not an act of worship. It would be farfetched to censure him, rather he is praised. He is called an ‘allamah, the remedy of the malady of Muslims, someone who understands the needs of the time. The one who raises a voice against him is considered ignorant (jahil), a do rak‘at ke imam^[11]Do rak‘at ke imam is a derogatory phrase, a snide remark used to describe ‘ulama as incompetent half-baked scholars. The phrase first appeared in a poem by Muhammad Iqbal (d.1938) in which he … Continue reading who does not understand the expedience of the age and is unaware of the need of Muslims.

The coolness of the eyes of the Prophet (may Allah bless him and grant him peace) was in prayer. (Sunan al-Nasa’i) However, the one who claims to follow him says it is a useless thing. On this he receives an insignia of being insightful and full of depth. When this is the actuality, then Muslims complain of difficulties and calamities affecting them. In these conditions, the afflictions that befall us are less than that which we deserve on account of our actions. It is only the mercy of Allah, His favour, the broadness of His mercy and forbearance that we exist on the surface of the earth.

This is one pillar. Now take any of the other pillars of Islam – fasting, Zakat, the Hajj; having looked once at the world see what the outcome is in that how many people are there that are observing them?

Prevalence in alcohol consumption

Now, on the other side, among those things that are forbidden (haram), take something so simple as alcohol. How many people are there who claim to support Islam and are dedicated to progressing Islam who boldly and unashamedly, openly and publicly drink. The Qur’an has repeatedly warned against this and commanded its prohibition in clear words.

The Prophet (may Allah bless him and grant him peace) cursed the one who drinks alcohol, cursed the one who makes it, cursed the one who sells it, cursed the one who procures it, cursed the one who transports it, cursed the one to whom it is brought, cursed the one who serves it and cursed the one who sells it and uses the money generated from it. (Al-Mustadrak ‘ala al-Sahihayn)

In another hadith, the Prophet (may Allah bless him and grant him peace) said, Jibra’il (peace be upon him) came to me and said, “Oh Muhammad (may Allah bless him and grant him peace), without a doubt Allah Most High has cursed alcohol, the one who presses it, the one for whom it is made, the one who drinks it, the one who carries it, the one who whom it is carried, the one who sells it, the one who buys it, the one who serves it, and the one for whom it is served.” (In other words if a person uses his employee etc to serve it, then the person is the one who arranged it and the employee is the one who served it). Al-Hakim^[12]Imam Abu ‘Abdullah Muhammad ibn ‘Abdullah al-Hakim al-Nishapuri (d.405AH/1014CE) was a leading Persian hadith scholar and one of the foremost hadith authorities of his time. His most famous work … Continue readinghas mentioned that both hadiths are sahih.

Now, the thing to ponder is how many people are there who fall under Allah’s curse and His Prophet’s curse on account of this one thing, alcohol? Now, ponder what will be the outcome of those people who have been cursed by both Allah Most High and His Prophet who was most compassionate and kind to the Ummah and who was at all times engrossed in ensuring the success and prosperity of the Ummah?

Those who, despite ability, remain silent at this, do not object, they are not far off from this. Thereafter, look at one’s own condition. Put aside objecting, if someone else were to object and call the action wrong, then he would be described as narrowminded and a rigid mulla. The Prophet (may Allah bless him and grant him peace) said refrain from alcohol, it is the key to every evil. (Sunan Ahmad and Al-Mustadrak ‘ala al-Sahihayn) When we open the locked door of evil, then why complain of evil? When a truthful and authentic informer has said if this door were to be opened, then such a thing would exit, then we ourselves open the door and that thing exits, then we mourn. Is there even a limit to this foolishness?

Abundance of interest dealings

In the same way, look at the issue of interest. Firstly, ponder over what Allah Most High and His Prophet have said, in that with which emphasis has Allah Most High warned against it and forbidden it in the Qur’an, to an extent that He has declared war from Himself and His Prophet against those who do not abandon it. He said, “But if you do not (give it up), then listen to the declaration of war from Allah and His Messenger.” (2:279)

Since interest dealings would take place during the Days of Ignorance (Jahiliyyah), this ruling was revealed that those who are owed interest from others, they should surely not collect it, let alone renew such transactions. There are many warnings against this in the hadiths. In some hadiths, such wording has also been narrated that interest has 73 doors [of sin], the least of which is like committing adultery with one’s mother and the worst type of interest (in other words what falls under its ruling) is to degrade and insult a Muslim. (Al-Mustadrak ‘ala al-Sahihayn)

It is in one hadith that save yourself from such sins for which there is no forgiveness, in this there is also interest. On the Day of Judgement at the Plain of Assembly (Maidan-i-Hashr), the person who consumes interest shall be like those who are mad. It is in one hadith that the flesh that is nurtured through interest money shall not enter paradise. (Al-Mishkat al-Masabih)

In numerous hadiths it comes that the Prophet (may Allah bless him and grant him peace) cursed the one who takes interest, the one who gives interest, the one who bears witness on interest-based transactions and the one who jots down interest dealings. (Sahih Muslim) What will the outcome of the person be who the Prophet (may Allah bless him and grant him peace) curses? It is in one hadith that the community in which adultery and interest become widespread has prepared themselves for the punishment of Allah. (Musnad Ahmad)

After bringing these sayings to one’s mind, examine the transactions of today according to the rules of Shari‘ah. How many transactions are there in which the giving and taking of interest is done openly? What is even more so is that it is made permissible and pamphlets are written on its permissibility. If a poor fellow were to raise his voice against it then he would be targeted with verified and unverified accusations, he would be opposed, and effort would be made that his words are not heard.

These are a few examples that I have mentioned in brief. Aside from this, look and examine the rest of the rulings of Shari‘ah yourself. The commands you come across that one should fulfil, you will find neglect, carelessness, in fact refusal to carry them out. The rulings that you come across that should not be done, which are impermissible and haram, you shall find boldness in doing them, fearlessness and open indulgence. Firstly, you will not find someone stopping and forbidding them, and if at some place if you were to find someone of an old-fashioned mindset, then how he will be treated is clearer than the sun.

Calamities are due to our sins

After mentioning these specific examples, I shall now briefly narrate a few hadiths, only by way of example from which one will be able to assess that our difficulties, calamities and hardships are through our own doing. What is the fault of others?

If Muslims consider the Noble Prophet (may Allah bless him and grant him peace) to be true, then they should understand well that whatever type of punishment and difficulties the Prophet has mentioned will occur due to our actions, then they will happen. If we wish to save ourselves, then abandon those actions. We are jumping into a fire and crying out we have burnt ourselves, we have burnt ourselves, what use is this? Study these hadiths well and look at them abundantly.

Sayyiduna ‘Ali (may Allah be pleased with him) narrated. He said the Prophet (may Allah bless him and grant him peace) said, “When my Ummah carries out 15 actions, calamities will descend on them.” It was said, “What are they oh Prophet of Allah?” He said: “Wealth from spoils of war will be treated as personal fortune, trusts will be misappropriated for personal gain, Zakat will be seen as a penalty (in the way paying a penalty is seen as a burden, giving Zakat will be a burden), a man will obey his wife and disobey his mother, he shall honour his friends while mistreating his father, there will be noise in the mosque, the worthless ones become people’s leaders, a person is treated well to protect one’s self from his wickedness (in other words he is not worthy of being treated well, yet he is honoured so that he does not cause one to fall into some difficulty), alcohol is drunk [openly], [men] wearing of silk, singing girls and musical instruments become widely available, the latter of this Ummah shall speak ill of those of the earlier times (the Companions, the Followers and the mujtahid imams), then await red dust storms, caving in of the earth and disfigurement [of people’s appearance].” (Sunan al-Tirmidhi)

In another hadith [narrated from Abu Hurayrah (may Allah be pleased with him)] it comes that when the public treasury becomes personal wealth, trusts are considered spoils of war (mal-i-ghanimat), Zakat becomes a penalty, and [religious] knowledge is not sought for religion [rather it is learned for worldly goals, such as earning money, wealth and dignity etc], the wife is obeyed and mother is disobeyed, a person will be close to his friends and distant from his father, there is noise and clamour in the mosque, the sinful (fasiq) become leaders, the despicable become leaders of the people, people will be honoured out of fear of harm, singing women and musical instruments will be used openly, alcohol will be drunk, the early generations will be spoken ill of, then at that time await red storms, earthquakes, landslides, disfigurement of faces and the raining of stones from the skies. (Sunan al-Tirmidhi)

In a third hadith, the text is similar to these two hadiths and includes that young children will begin to deliver sermons from the pulpits.

Commentary on the above hadiths

The issues that the Prophet (may Allah bless him and grant him Peace) has enumerated, are there any that are not extremely prevalent today? Take each issue mentioned and ponder at the condition of the world, and you will realise that the entire world is involved in them.

Sayyiduna ‘Abdullah bin ‘Abbas (may Allah be pleased with him) mentions that the people in which there is a predominance of deceit, Allah Most High will place the fear of the enemy in the hearts of that people, and that people in which there is an abundance of fornication and adultery (zina), there will be a lot of deaths in them, and that group which weighs and measures less, there will be deficiency in their sustenance (rizq), and that group that rules against the truth, there will be an abundance of killings in them, and those people who are involved in breaching trusts (promises and agreements), Allah Most High will set an enemy over them. (Al-Mishkat al-Masabih)

Sayyiduna ‘Abdullah bin ‘Umar (may Allah be pleased with him) said the Prophet (may Allah bless him and grant him peace) once [with diligence] turned and said, “Oh gathering of the muhajirs. There are five matters in which if you are engrossed, and may Allah not allow it that you are involved in this, [then punishment shall befall you]. The people in which fahishah (adultery and fornication etc) becomes open, plagues and such new illnesses which were not heard of previously will spread among them. Whenever people give less in measure and weight, they will be afflicted in famines, severe difficulties and the oppression of the ruler. Those who withhold Zakat from their wealth, rain shall also be withheld from them from the sky and if there were no mute animals then they wouldn’t even receive a bit of rain (however, due to the need of animals they will receive something). Those who break the covenant of Allah and His Prophet, Allah will place over them an enemy form outside who will seize some of that which is in their possession. Whenever their leaders do not judge according to the Book of Allah and do not choose from what Allah has revealed, Allah will cause conflict and fighting among them.” (Al-Targhib wa al-Tarhib)^[13]Al-Targhib wa al-Tarhib (Reward and Punishment) is a hadith compilation by Hafiz Abu Muhammad ‘Abdul ‘Azim al-Mundhiri (d.656AH/1258CE), a scholar of hadith from Egypt. The work gathers … Continue reading

This theme has appeared in numerous narrations that the abundance of zina creates poverty. (Al-Bayhaqi) In one hadith the Prophet (may Allah bless him and grant him peace) said the people who break promises, there will be bloodshed among them, the people in which immorality (zina etc) is abound, death will prevail among them, and the group which withholds Zakat, rain will be withheld from them. (Al-Mustadrak ‘ala al-Sahihayn) It is mentioned in one hadith that the people among whom there is an abundance of bribery, then fear shall overcome their hearts (they shall be fearful of everyone). (Sunan Ahmad) Sayyidina Ka‘b (may Allah be pleased with him) said the destruction of this Ummah shall be due to the breaking of trusts. (Al-Durr al-Manthur)

The saying of the Prophet (may Allah bless him and grant him peace) has been mentioned in one hadith that one group from this Ummah shall be busy at night in eating and drinking and in the morning, they shall be transformed into the form of monkeys and pigs. Some people will be punished by being swallowed into the earth. People will say that last night such a family was swallowed up and such a house was swallowed. Some people will have stones rain down from the skies in the way it rained on the people of Lut. Some will be destroyed through storms. Why will all this happen? On account of those actions, due to drinking alcohol, due to wearing of silk, due to keeping singing girls, due to consuming of interest, due to cutting off of family ties. (Al-Hakim has said this hadith is sahih, Al-Durr al-Manthur)

It is mentioned in one hadith the act of obedience for which one receives reward the quickest is the joining of family ties, to an extent that some households are sinful, yet their wealth increases due to the joining of family ties and they also have an abundance of children. And the sins which bring punishment the quickest are oppression (zulm) and taking of false oaths as that destroys wealth, makes women sterile (so they do not conceive) and depopulates human settlement (in other words due to an abundance of deaths). (Al-Durr al-Manthur)

It is mentioned in one hadith that the punishment of every sin Allah Most High will postpone as long as He wishes. However, the calamity of disobedience to one’s parents will come very quickly. In life, before death, one will suffer its calamity. (Al-Durr al-Manthur) The Prophet (may Allah bless him and grant him peace) said remain chaste, your women will remain chaste. Be kind to your parents, your children will also be kind to you. (Al-Durr al-Manthur)

The Prophet (may Allah bless him and grant him peace) said, and with so much diligence, I swear by He in Whose power is my life that you people continue commanding good (continue to make tabligh), forbid evil, otherwise Allah Most High will send down on you punishment, and you will make du‘a then but it will not be accepted. (Sunan Ahmad) It is mentioned in another hadith that you people should command the good and forbid the wrong (amr bi al-ma‘ruf and nahi ‘an al-munkar) before a time comes that you will make du‘a and it will not be accepted. (Sunan Ahmad)

It is mentioned in one hadith that Allah Most High does not send down a general punishment due to some people carrying out some [impermissible] actions as long as that action is done in front of them and they are able to stop it and they do not stop it. And when that occasion happens then the general people and elite are all punished. (Al-Durr al-Manthur)

These are the reasons on account of which nowadays novel calamities such as earthquakes, storms, famines, train crashes etc. are a daily occurrence without limit. New illnesses and new difficulties are daily occurrences which would perhaps not appear for years. Those who read newspapers are very aware of this. As the door of commanding the good and forbidding the wrong (amr bi al-ma‘ruf and nahi ‘an al-munkar) is almost closed, the hope for du‘as to be accepted is also difficult. Is it sufficient to announce du‘as after prayers when we ourselves adopt the means for du‘as not being accepted?

Du‘as of the oppressor are not accepted

It is mentioned in many hadiths that the Prophet (may Allah bless him and grant him peace) cursed the one who takes a bribe and the one who gives it. (Sunan Abi Dawud) In some narrations the third person who is the ra’ish, the go-between in arranging the bribe, is also cursed. (Sunan Ahmad) Now look, how many people are involved in this calamity and what will the outcome be of whoever Allah’s true and accepted Prophet curses?

It is mentioned in a hadith that do not oppress (zulm) as your du‘as will not be accepted. (Al-Mu‘jam al-Awsat) In another hadith it says that Allah Most High gives respite to the oppressor (perhaps he will stop). However, when He takes hold of him, he is not able to escape. (Sahih al-Bukhari) Allah Most High says, “Such is the seizing of Your Cherisher when He seizes towns when they are transgressing. Indeed, His seizing is painful and severe.” (11:102) Now look at the oppression of the world and think that when Allah’s seizure is so severe, then can there be an end to difficulties and hardships? It comes in a hadith that the curse of the oppressed is accepted, regardless of whether he is a sinner (fasiq). (Sunan Ahmad) In another hadith it comes that regardless of whether he is a disbeliever. (Al-Targhib wa al-Tarhib and Al-Hisn al-Hasin)^[14]Al-Hisn al-Hasin is a well-known compilation of supplications (du‘as) and prophetic remembrances (adhkar) by Imam Abu al-Khayr Shamsuddin Muhammad ibn Muhammad al-Jazari (d.833AH/1429CE), a major … Continue reading

It comes in one hadith that Allah Most High mentions, my anger is extremely severe on that person who oppresses such a person who keeps no helper aside from me. (Al-Mu‘jam al-Saghir)^[15]Imam Abu al-Qasim Sulayman ibn Ahmad al-Tabarani (d.360AH/971CE) was a renowned hadith scholar from Tabariyyah (Tiberias) in Palestine. He travelled extensively in pursuit of hadith and became one of … Continue reading [It is as the Persian poet says:]

Fear the sigh of the oppressed, for when it rises,
The response from the Divine comes forth to welcome it

The Prophet (may Allah bless him and grant him peace) said whoever does not have mercy on the people of the earth, the one in the heavens shall not show mercy to him. (Al-Targhib wa al-Tarhib) In such circumstances when the negative du‘as of the oppressed are on the increase daily and for the One in the heavens not to show mercy, then it is only reasonable that lightning, hailstones and storms come. It comes in the hadith that safeguard yourself from the negative supplication of the oppressed, there is nothing in between them being accepted. (Sahih al-Bukhari) In on hadith it mentions that the negative supplication of the oppressed is accepted, regardless of whether they are sinners (fasiq wa fajir) or not. It is in one hadith that Allah Most High said I do not reject the du‘a of the oppressed, regardless of whether they are disbelievers. (Al-Hisn al-Hasin)

Societal harms of adultery and fornication

It comes in one hadith that my Ummah will remain on good and virtue as long as there is not an abundance of illegitimate children among them, and when they are abundant then Allah Most High will involve this Ummah in a general punishment. (Al-Targhib wa al-Tarhib)

Forget discreet acts of haram – is there a large town or small village where open and flagrant fornication and adultery is not taking place and illegitimate children are not being born, and where the Muslim members of the municipality are forced to organise separate places for these fatherless children who are being born on a daily basis and provide large pieces of land for homes for them? The Prophet (may Allah bless him and grant him peace) said the people in which interest dealing and fornication and adultery takes place openly then understand that these people are causing the punishment of Allah to descend on them. (Al-Targhib wa al-Tarhib)

Ponder a little, how many people are there who are indulged in fornication, and how many cultured and pious people are there who give buildings out on rent for these sins, and how many religious Municipal Commissioners^[16]In British India, a Municipal Commissioner was the chief executive officer of a municipality or municipal corporation. Appointed by the provincial government rather than elected, the Commissioner was … Continue reading are there who are obliged to organise places for this disgraceful work?

Angels of mercy do not enter homes that have dogs and pictures

It is mentioned in many sahih hadiths that the house in which there is a dog or pictures, then the angels [of mercy] shall not enter them. Abu Wa’il (may Allah be pleased with him) said, “I was with Sayyiduna ‘Umar (may Alah be pleased with him) in an expedition in the Levant (Al-Sham). We stopped at a place. The leader of that place came searching for Sayyiduna ‘Umar (may Allah be pleased with him) [out of eagerness to see him]. When he reached Sayyiduna ‘Umar (may Allah be pleased with him) he prostrated (sajdah) to him. Sayyiduna ‘Umar (may Allah be pleased with him) said, ‘What is this sajdah?’ He said, ‘This is our way with our rulers.’ Sayyiduna ‘Umar (may Allah be pleased with him) said, ‘Prostrate to your Sustainer Who created you.’ After this, he submitted, ‘Oh Commander of the Faithful, I have prepared food for you, visit my home.’ Sayyiduna ‘Umar (may Allah be pleased with him) asked, ‘Are there pictures at your home?’ He said there are. He said, ‘We have no need to go to your home. Go and send for us a type of food.’ He sent it and Sayyiduna ‘Umar (may Allah be pleased with him) partook of it…” (Al-Mustadrak ‘ala al-Sahihayn)

Now take one look at the homes of cultured people. Can a house be furnished without pictures and would a “narrow-minded” molwi dare to object? Tell me, when we have closed the doors of mercy on ourselves and opt as much as possible the means which cause the punishment of Allah to descend on us, why would our troubles and difficulties not increase day-by-day? It is the way of our predecessors that they preferred not to enter the houses of disbelievers where there were pictures, while we undeserving ones who follow them, despite being Muslims, adorn our homes with these impermissible things. Ponder over each saying of the Prophet (may Allah bless him and grant him peace) and analyse ourselves and the world – look at the perfect Islamic teachings and let your surprise increase at the astonishing disregard of Muslims from religious teachings.

Harms of hoarding wealth and miserliness

The Prophet (may Allah bless him and grant him peace) said when the sun rises then two angels stand near it and announce, People, turn to your Cherisher. A bit of wealth which is sufficient [for one’s needs] is better than that plentiful wealth which busies one in frivolous things. And when the sun sets, then two angels stand close to it and supplicate, Oh Allah, recompense those who spend [in good] and destroy the wealth of those who withhold. (Al-Targhib wa al-Tarhib)

Now ponder over those who with stinginess and miserliness and with difficulty and hardship gather [and do not spend in the way of Allah]; see how they bring on themselves worries and difficulties for the destruction of this wealth; at times they are afflicted with some illness for its destruction in that a huge quantity is squandered on physicians and doctors, medicine and treatment. If a valid or invalid court case were to be launched, then everything that has been amalgamated would be wasted. If someone were to be safeguarded on account of one’s pious actions, then the children would be such loafers (awara) that they would spend the earnings of years of their fathers in months. These are not fictitious incidents, but everyday events – in that the elders, with great effort and difficulty, through sweat and toil, gathered a lot of wealth and on their death, their undutiful inheritors squandered the earnings of years within months, rather in weeks. It is because of this that it is mentioned in numerous hadiths [the wording that man says] my wealth, my wealth, whereas his wealth is only that which he eats, wears or deposits [in the way of Allah], everything aside from this is the wealth of others. (Al-Targhib wa al-Tarhib)

Sayyiduna ‘Ali (may Alah be pleased with him) said that wealth you gather that is beyond your sustenance is for others, you are just the keeper for someone else. (Kitab al-Mukhallat) There are numerous narrations that appear in the books of hadiths covering this theme that whatever is more than one’s need is for spending on others, not for gathering. It is mentioned in the Qur’an: “And they ask you as to what they should spend. Say, ‘The surplus’ (al-‘afw).” (2:219) Sayyiduna Ibn ‘Abbas (may Allah be pleased with them) said that al-‘afw is that which is left over after spending on one’s family.

Spending selflessly would eradicate poverty

At this point, reflect over another matter and that is assisting the poor and the remedy for eradicating poverty which is receives a huge deal of importance nowadays. Can anything better than Islamic teachings be found anywhere else? Forcing one individual to not receive anything beyond his basic need, while encouraging another to not keep more than his need and to happily and eagerly spend everything on the poor – how different are both perspectives in that the first is sheer oppression and the second is sheer goodness.^[17]Hadrat Shaykh (may Allah have mercy on him) is contrasting two perspectives when it comes to personal wealth. The first perspective reflects a communist (or coercive socialist) outlook in which … Continue reading Ambition is destroyed in the first, rendering people who are able useless. The second encourages ambition. However much a person earns he is encouraged to create more and is encouraged to happily spend. What is more is that when encouraging to spend, one is not confined to spend more than one’s need, rather to annihilate one’s own needs and spend on others is also Islamic teachings. As a result, the Qur’an mentions in praise of the Ansar [of Madinah]: “…and they give preference (to them) over themselves, even though they are in poverty.” (59:9)

Furthermore, this is not just a slogan of amalgamating and spending, rather the Prophet (may Allah bless him and grant him peace) himself demonstrated this by example and made others act on this. The entire life of the Prophet (may Allah bless him and grant him peace) and the general condition of the Companions (may Allah be pleased with them) are reliable witnesses to this. The Chapters on Asceticism (Kitab al-Zuhd) and Chapters on Softening of Hearts (Kitab al-Riqaq) in the books of hadith are full of these matters, and if you want to see some examples then a few instances have been included in [my book] Stories of the Sahabah (Hikayat-i-Sahabah). Mentioning this topic is not the purpose here, nor is there space. It has only been mentioned incidentally.

Acting on Shari‘ah is the solution

At this point, the only thing I need to show is that the type of difficulties we are afflicted by are caused by us, and that such a true, solid, reliable and skilled physician, whose remedy has and can never go wrong, has clearly shown the cause of the illnesses and their cure. Now, avoiding the causes of illness and treating the illness is not the work of the physician. If one does not take heed, then one is harming himself.

The Prophet (may Allah bless him and grant him peace) said, “I have surely brought to you a Shari‘at that is enlightened and clear.” (Al-Mishkat al-Masabih) At another place he said, “I swear by Allah, I have left you [on such a path] that is [completely enlightened and] white, the night and day of which is equally clear.” (Jam‘ al-Fawa’id)^[18]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 The Prophet of Allah (may Allah bless him and grant him peace) has warned us of each and every thing, and has not left any part of the religion and world (din wa dunya) in which he has not given his view in this short life of a few years.

The Prophet (may Allah bless him and grant him peace) said, “Hurry in doing [pious] actions and [do so before] such fitnahs are born which will be like portions of the dark night [in that it will be difficult to differentiate between right and wrong]. At that time, a man will be a believer in the morning and a disbeliever at night, a believer at night and a disbeliever in the morning. He will sell his religion for a bit of worldly goods.” (Al-Targhib wa al-Tarhib)

The Prophet (may Allah bless him and grant him peace) said turn [and repent] to Allah before death and perform pious actions before becoming busy with duties, and by remembering Allah Most High abundantly, giving charity (sadaqah) secretly and openly, connect to Allah as you will be given rizq on account of these actions, you shall also be assisted and your losses will also be recompensed. (Al-Targhib wa al-Tarhib)

It comes in one hadith that wealth does not decrease due to giving charity, and the person who forgives the oppressor Allah Most High will increase his honour. Therefore, forgive the oppressor, Allah Most High will give you honour. Whoever opens the door for begging, the door of poverty shall open to him. (Al-Mu‘jam al-Saghir)

It comes in one hadith that when my Ummah will hold hatred for the ‘ulama, make the building of their markets conspicuous, make nikah on gathering dirhams (in other words rather than looking at virtue, taqwa and piety they prioritise the accumulation of wealth), then Allah Most High will afflict them with four things: famine of that era, the oppression of the king, the deceit of rulers and enemy attacks. (Al-Mustadrak ‘ala al-Sahihayn) Sayyiduna ‘Ali (may Allah be pleased with him) said, “The punishment of sins is laziness in worship, constriction in sustenance and lack of pleasure.” (Tarikh al-Khulafa)^[19]Tarikh al-Khulafa is a historical work by Imam Jalaluddin al-Suyuti (d.911 AH/1505CE), beginning with the Rightly Guided Caliphs, followed by the Umayyad and Abbasid dynasties. The work provides … Continue reading

Sayyiduna Anas (may Allah be pleased with him) said I served the Prophet (may Allah bless him and grant him peace) for 10 years. Never did he turn to me with a frowning face. He said to me always perform your wudu properly, your life will be increased and your guardian angels will begin to love you. Perform some of your prayer at home, by this goodness shall increase at home. And when you go home, then make salam to the people at home, you will receive its blessings (barakah) and so will the people of the house. (Al-Mu‘jam al-Saghir)

To see examples of the religious and worldly blessings of diligence in prayer as the Prophet (may Allah bless him and grant him peace) mentioned have a look at my booklet, Fada’il-i-Namaz. I am not mentioning all of this here due to the need to be brief.

Success in both worlds lies in obedience and worship

It is clear from all these narrations that in the way abundant disobedience and sins are the cause of troubles and difficulties, obedience and worship are the means for success in both worlds. The Prophet (may Allah bless him and grant him peace) said, “Indeed, Allah Most High says, ‘Oh son of Adam, free yourself for My worship (‘ibadah), I shall fill your chest with richness (and being free from worry) and I shall remove your poverty. And if you don’t do this, I shall busy you with preoccupations and will not remove your poverty.’” (Musnad Ahmad, Sunan al-Tirmidhi, Sunan Ibn Majah and Al-Mustadrak ‘ala al-Sahihayn)

This is a statement of Allah Most High, the saying of that Master of the Kingdom (Malik al-Mulk), the One Who is Absolute Powerful, in Whose hands and power is everything of the world. In addition to this, there are other narrations that contain the same meaning in which worldly success and prosperity is dependent on the worship of Allah.

However, for the sake of earning the world, we firstly ruin the different times of worship. When our progress lies in disobeying Allah in this way, why should there not be an increase in our troubles and poverty? Muslims seek solutions to hunger while disregarding religion. How can this be possible when the One Who gives food says I shall not eradicate poverty, nor shall I free hearts from preoccupying worries. The saying of Allah Most High is mentioned in sahih hadiths that if the slave were to worship me [fully], then at night I would send rain on him and have the sun shine on him during the day (in that there will be no harm to his business) and the sound of lightening would not even reach his ears (so that there is not even a little bit of fear and anxiety). (Al-Jami‘ al-Saghir)^[20]Al-Jami‘ al-Saghir min Hadith al-Bashir al-Nadhir is a well-known hadith compilation by Imam Jalaluddin al-Suyuti (d.911AH/1505CE) who arranged hadiths alphabetically according to the opening words … Continue reading

However, it is a consequence of our actions that, putting aside the [above mentioned] system of day and night, there is an increase in complaints of lack of rain from various places, and where it does rain, then at times it takes the form of floods.

It is mentioned in Ihya [al-‘Ulum al-Din of Imam al-Ghazali] that once during the time of Sayyiduna Musa (peace be on him) a severe famine struck. For three days Sayyiduna Musa (peace be on him) along with the Banu Isra’il went out to pray for rain (istisqa), yet it did not rain. On the third day, revelation came that within this group there is a person who backbites, your du‘a is not accepted on account of him. Sayyiduna Musa (peace be on him) asked if it could be known who the person was so he could be separated from the group. Allah Most High said, should I forbid you from backbiting and then speak ill about this person. I am not identifying who it is because of this. Sayyiduna Musa (peace be on him) addressed his community and encouraged them to repent and make istighfar and specially made them repent from backbiting. It immediately began to rain.

Imam Sufyan al-Thawri (may Allah have mercy on him) narrates that once a severe famine fell on the Banu Isra’il for seven years that people took dead animals (horses) from rubbish tips and ate them. The condition reached a point that they began to eat human flesh. Troubled, people would daily go out to the wilderness and mountains to make du‘a and pray for rain. Allah Most High revealed through wahy to the prophets of that time that even if your tongues become dry by making du‘a and your hands reach the skies while supplicating, I shall not have mercy on anyone crying until you do not end the oppression among yourselves. Incidents of this nature are abundantly mentioned in the books of history and hadiths.

In sum, there are many hadiths which show clearly and with detail that success in both worlds is dependent on good actions and loss in both worlds is dependent on bad actions. It is not possible for me to enumerate those narrations, nor is that my purpose. The purpose of mentioning these examples is that if the sayings of the Prophet (may Allah bless him and grant him peace) is true according to Muslims, then how much obvious injustice are we putting ourselves through that, through our actions, we fall into that which is destroying us and opt for that which is harmful; then we harp on about the destruction of Muslims.

Our example is like the sick person who is afflicted with diarrhoea. He continues to incessantly use laxatives and then makes a hue and a cry that his bowels won’t stop running. Let someone ask this fool: you yourself are using laxatives, will this bowel movement stop or increase? We always cry about the oppression of the British and are even more fearful of the incoming government. However, did our Noble Prophet (may Allah bless him and grant him peace) not warn us of this? Did he not show us in explicit terms the causes behind governments [that come to power] and our actions? Is there any deficiency in the compassion, teachings and warnings of the Prophet (may my soul and my parents be sacrificed for him)? Definitely and absolutely not. The Prophet (may Allah bless him and grant him peace) said, “As you are [according to your actions], rulers will be placed over you.” (Al-Mishkat al-Masabih) Therefore, if we want a government of excellent individuals over us, then the sole remedy for this is excellent actions and nothing else.

Allah controls the hearts of rulers

In another hadith, Sayyiduna Abu Darda (may Allah be pleased with him) narrates that the Prophet of Allah (may Allah bless him and grant him peace) said, “Indeed Allah Most High says, ‘I am Allah, there is no deity except me, the Master of Kings, the King of Kings, the hearts of kings are in my hand. Indeed when the slaves obey me, I turn the hearts of their kings to them with mercy and kindness, and indeed when the slaves disobey me, I turn their hearts with anger and vengeance, on account of which they impose on them a terrible punishment (and hardship). So, do not preoccupy yourself in making du‘a against the kings. However, busy yourself in dhikr and humility so that I may be sufficient for you against your kings.’” (Narrated by Abu Nu‘aym in Al-Hilyah, likewise in Al-Mishkat al-Masabih and Majma‘ al-Zawa’id through the narration of Al-Tabarani) Malik bin Maghwal says this is mentioned in Sayyiduna Dawud’s (peace be upon him) Zabur (Psalms). (Imam al-Sakhawi mentions this in Al-Maqasid al-Hasanah)

Topics of this type are mentioned in numerous narrations. Among the Sunnah du‘as is the following: Oh Allah, do not place over us on account of our sins those who do not show mercy on us. Allah Most High mentions: “In this way, We will make some oppressors have authority over others because of what they used to commit.” (6:129) There are numerous opinions in the tafsir of this. The author of Tafsir al-Jalalayn and others have opted for this explanation. Imam Qatadah says the oppressive djinns are set over the oppressive humans. Imam A‘mash says that when people’s actions become corrupt, then the worse people are made rulers over them.

Signs of Allah’s pleasure and displeasure

Sayyiduna ‘Umar (may Allah be pleased with him) said, “I have been told that Sayyiduna ‘Isa or Sayyiduna Musa (peace be upon them) asked Allah Most what is the sign of You being pleased with people? Allah replied, ‘At the time of sowing fields, I send rain on them and withhold at the time of harvest. Their administrative matters I handover to forbearing people and their public finances I handover to generous people.’ They asked what is the sign of Your displeasure with them? He replied, ‘At the time of sowing I withhold the rain and let it fall at the time of harvest. Their administrative matters I handover to fools and handover their public finances to misers.’” (Al-Durr al-Manthur)

The Prophet (may Allah bless him and grant him peace) said, “You people should continue to enjoin pious actions and forbid bad actions otherwise Allah Most High shall make the worst of people your rulers. Then even if the best of your people will make du‘a, it will not be accepted.” (Al-Jami‘ al-Saghir)

Those people who always have that objection that why does this pious man (buzurg) not make du‘a, or why does his du‘a not get accepted, let him ponder how much does he command pious actions and forbid evil? When this has been missed then it is misplaced to hope du‘as are accepted.

It is mentioned in a hadith: “When Allah intends good for a people, He appoints forbearing people as rulers over them (so they do not lose control in anger), the ‘ulama will adjudicate between them (in that they will rule according to what is right in light of knowledge) and He shall place wealth with those who are generous (so that everyone can benefit from their generosity). When He intends bad for a people (on account of their bad actions), then He appoints fools as rulers over them, the ignorant from them will adjudicate between them and wealth will be given to those who are miserly.” (Al-Jami‘ al-Saghir)

It is mentioned in another hadith that when Allah Most High is angry with a people, then the last forms of punishment, such as being swallowed into the earth (khasf) or for appearances to be disfigured (maskh), does not befall them, then He causes prices of commodities to rise, withholds rain and makes the worst of people rulers. (Al-Jami‘ al-Saghir) In one hadith, Allah Most High’s saying is narrated that I take revenge on those who I am angry with through others with whom I am angry. Then I throw them into the fire. (Al-Mu‘jam al-Awsat)

Our actions actually govern us

It is because of this that it is mentioned in one more hadith, “Do not swear at the rulers, pray to Allah for goodness for them, for indeed in their goodness is your goodness.” (Al-Mu‘jam al-Kabir) Meaning, swearing at them will prevent their correction. In another hadith it is mentioned, “Do not occupy your hearts in swearing at kings. However, draw close to Allah by making du‘a for them. Allah shall turn their hearts in kindness to you.” (Al-Jami‘ al-Saghir)

Makki bin Ibrahim says, “We were sitting by Ibn ‘Awn. People began discussing Bilal bin Abu Burda and began saying bad things about him. Ibn ‘Awn remained quiet. People said it is because of you that we speak badly of him in that he has been bad to you. Ibn ‘Awn said, ‘Every word is written in my book of deeds and it shall be read out on the Day of Judgement. I prefer that instead of the abuse of others [the abundant dhikr] of la ilaha illallah comes out.”^[21]Makki bin Ibrahim al-Tamimi al-Balkhi (d. 215 AH/830 CE) was a prominent hadith scholar and teacher of Imam al-Bukhari. Bilal bin Abu Burda bin Abu Musa al-Ash‘ari was an Umayyad governor in Iraq. … Continue reading (Ihya al-‘Ulum al-Din)

A person began making du‘a against the oppressor Hajjaj^[22]Hajjaj bin Yusuf al-Thaqafi was an Umayyad governor of Iraq and the eastern provinces who is widely remembered for his extreme severity. His rule was marked by coercion, heavy taxes, persecution and … Continue reading (d.714) in front of a pious man. The man said, “Do not do this. Whatever is happening is the outcome of your own actions. I fear if Hajjaj is deposed or dies then perhaps monkeys and pigs will be made to rule over you.” (Al-Maqasid al-Hasanah) There is a proverb “your actions are your rulers” (a‘malukum ‘ummalukum). Some have said it is a hadith. What it means is that your actions are your ruler, as your actions are, your rulers will be placed over you.^[23]Al-Maqasid al-Hasanah fi Bayan Kathir min al-Ahadith al-Mushtahirah ‘ala al-Alsinah is a work of the eminent Egyptian hadith scholar Imam Shamsuddin Muhammad bin ‘Abdur Rahman al-Sakhawi … Continue reading

In sum, it is not my purpose to summarise all these matters. By way of example, I want to show that the type of difficulties, incidents and problems that are befalling us and in which the Muslims are entangled, there are warnings in the sayings of the Prophet (may Allah bless him and grant him peace) regarding all of them. The books of hadiths are full of these matters. The Prophet (may Allah bless him and grant him peace) clearly mentioned the disobedience of Allah is the cause of difficulties in the world and pious actions are the means of success in the world. He has also shown how specific calamities and difficulties are on account of particular sins and shown how special favours appear on account of specific acts of obedience.

We make much about calamities and constantly hope for favours. However, we remain completely mindless regarding those issues on which all of this is dependent on, rather we oppose them. We wilfully leave them and if someone were to warn us then we come to life [in opposing them]. Our example, therefore, is absolutely like the person ill with diarrhoea and after every two hours consumes a tola^[24]The tola is a traditional Indo-Pak unit of mass, now standardised as 11.66 grams. It is still used in most gold markets in the Middle East and also for the sale of high quality ‘itr (translator). of [the laxative] scammony^[25]Scammony is a resin derived from the root of Convolvulus scammonia that is traditionally used in Unani medicine as a powerful laxative. Physicians would caution against its excessive use and harsh … Continue reading and then bellows that his diarrhoea isn’t stopping; and when someone tells him to stop having scammony, he calls him a fool.

It is surprising that if an ordinary doctor were to say something that it is harmful, if a non-Muslim doctor were to announce that eating guavas nowadays causes cholera, then the bravest would not have the courage to eat them. If a bhangi (a low caste scavenger) were to say that there is a very large venomous snake in an alleyway, then the most courageous would not dare to enter that alley. If an ignorant fool were to say there is a lion on that road, then one would not have the courage to go that way. Instead, it would be extremely courageous to head that way with a few friends armed with rifles.

However, the pure and truthful Prophet of Allah (may Allah bless him and grant him peace), that compassionate and wise mentor who at all times is worried about the welfare of the Ummah and is diligent in that, he commands that which benefits the Ummah, forbids that which harms, yet the Ummah, in spite of its lengthy claims of obedience and devotion, does not care about these sayings – how clearly unjust is this?

If the government were today to proscribe certain [political] statements saying they would lead to 10 years in prison, then the most brilliant, brave and popular political leaders and editors would give lots of thought when writing their opinion pieces and would be extremely select when choosing words in their speeches. However, the Master of the Universe, King of Kings, He in Whose grasp are all governments and kings, stringently issues a command, announces in the Qur’an a declaration of war against the person who takes interest, declares in a Hadith Qudsi war against those who oppose the friends of Allah and bears enmity against them, curses those who deal in usury, in relation to alcohol declares 10 individuals deserving of his curse (la‘nat) – how many people are there who do not feel any pain in the heart, in that what are we doing, what difficulties are going to befall us in lieu of these actions? Let each person ponder over himself, it is not something for others to show us.

And, instead of discarding all of these things, if there was to be progress in these matters, then due to fighting with Allah and for bearing the curse of Allah and His Prophet, be prepared to tolerate difficulties, humiliation, calamities and hardships. [It is as the Persian poet says:]

Oh morning breeze, you have brought all of this.

Answering an objection: why do non-Muslims prosper?

There is an objection that the general masses are faced with at this point, rather even the elite become embroiled in this. The doubt is that in the way good and bad deeds which have been mentioned above are beneficial and harmful to Muslims, the same should be for non-Muslims, after all what is harmful is harmful. Then, what is the reason that non-Muslims, despite being involved in those bad actions, are prosperous? They are successful and making progress in worldly matters, while Muslims are in a poor condition. They are distressed and their troubles continue to increase.

Some ignorant ones are so entrapped in this objection that on seeing this situation they reject all of Shari‘ah and hadiths. They see the worldly success of non-Muslims and declare those things found in them to be the means of success. However, in reality the origin of this objection lies in a lack of awareness or neglect of Islamic teachings. There is nothing that has been left out without full clarity from the teachings of Islam and the sayings of the Noble Prophet (may Allah bless him and grant him peace). However, who has the time to become acquainted with this?

The Prophet (may Allah bless him and grant him peace) said a Prophet (peace be upon him) once mentioned this question to Allah Most High, “Oh Allah, one of Your slaves is a Muslim, he carries out pious actions, You remove the world from him and afflict him with difficulties. Another one of Your slaves is a non-believer, He also disobeys You, You remove difficulties from him and grant him the world.” Allah Most High sent revelation, “My believing slave has some sins, I treat him like this on account of them so when he reaches Me I can reward him for his good deeds. The non-believer also has some good deeds, it is because of this that I treat him like this so that when he comes to me, I am able to punish him for his evil deeds.” (Majma‘ al-Zawa’id)^[26]Majma‘ al-Zawa’id wa Manba‘ al-Fawa’id is a major secondary hadith compilation by Hafiz ‘Ali ibn Abu Bakr al-Haythami (d.807AH/1405CE). It is based on the methodology of “al-zawa’id,” … Continue reading

It comes in another hadith, “Indeed Allah does not decrease the good deed of a believer, the believer is granted (success) on account of it in the world, and he is granted reward separately in the hereafter. As to the non-Muslim, he is given sustenance in the world on account of his good actions. However, when he reaches the hereafter, he will (due to not having iman which is a condition for reward in the hereafter) have no pious deeds for which he may be rewarded.” (Al-Mishkat al-Masabih)

It is mentioned in a further hadith, “When Allah intends good for His slave, He hastens punishment in the world (as the punishment of the world in all ways is light when compared to the hereafter) and when He intends to punish His slave, He withholds the punishment of his sins [in the world] so that He may fulfil his punishment on the Day of Judgement.” (Al-Jami‘ al-Saghir)

This topic has been mentioned on numerous occasions in different ways that since there is no reward for the good deeds of non-Muslims in the hereafter, whatever type of good and pious actions they do in the world, they receive its reward in the world as they can only receive reward for their pious actions in the world. It is because of this that whatever good they do in addition to the bad, they continue to acquire success and triumph in the world. Muslims will receive their reward for pious actions in the hereafter and will receive most of their punishment for their bad deeds in the world. It is because of this, whatever faults, acts of disobedience and sins they do they remain prey to a pathetic condition and different troubles.

The reason why Muslims face difficulties

The Prophet (may Allah bless him and grant him peace) said: “This Ummah of mine is looked on with mercy (in that Allah’s special mercy is on them thanks to the Prophet), they shall not be punished [perpetually] in the hereafter, their punishment in the world is through tribulations (fitnah), earthquakes and killing.” (Sunan Abu Dawud)

At this juncture, there is an objection that confronts those who study history: some nations, as long they continued progressing in their irreligiosity, no heavenly punishment came on them. However, when their religious condition improved, then a heavenly punishment came. The answer to this can also be understood from the texts above. It is not implausible that their first condition, due to it reaching close to disbelief (kufr), meant it had gone above the [threshold] of being punished in the world; then when some correction and reformation began afterwards, they became deserving of punishment in the world. When the illness goes beyond the level of being operating on then surgery is not done. An operation is only carried out when there is hope surgery will benefit.

In [Sahih] al-Bukhari and [Sahih] Muslim etc, in the incident of the Prophet (may Allah bless him and grant him peace) being displeased with his wives, the saying of Sayyiduna ‘Umar (may Allah be pleased with him) is mentioned. He says, I presented at the house and saw three or four things were everything in the home, in that in one corner were a few handfuls of barley, one or two untanned hides were lying around, and likewise there were one or two other similar items. The Prophet (may Allah bless him and grant him peace) was lying on a mat made of palm leaves, in that there was no sheet over his body (which was the usual habit), nor was there anything spread out on the mat, because of which the marks of the mat had left an imprint on his pure body. On seeing this sight, I began to cry. The Prophet (may Allah bless him and grant him peace) asked the reason for the crying, at which I responded, “Oh Prophet of Allah, why should I not cry, there are marks from the mat on your pure body, and everything that the house contains is in front of me. The Persians and Byzantines^[27]The Urdu and the original Arabic text refers to the people of Al-Rum which refers to the Eastern Roman (Byzantine) Empire, the Christian Roman polity centred on Constantinople which was … Continue reading do not worship Allah, and they have this vastness, while this is your condition.” The Prophet was lying on a pillow, he sat up and said, “Are you still in doubt, oh son of Khattab? They are those people who have received their reward early in the worldly life.” (Sahih al-Bukhari and Sahih Muslim)

It is mentioned in the Qur’an itself, “Were it not that all people would become of a single way (in other words all of them were to become disbelievers), We would have caused, for those who disbelieve in Rahman, the roofs of their houses to be made of silver, and the stairs as well on which they climb, and the doors of their homes, and the couches on which they recline, and (We would have made some of these things) of gold ornaments. And all this is nothing but an enjoyment of the worldly life. And the Hereafter, with your Cherisher, is (destined) for the Allah-fearing.” (43:33-35)

It is the du‘a of the Prophet (may Allah bless him and grant him peace): “Oh Allah, whoever believes in You and bears witness that I am Your Messenger, make him love to meet You, facilitate his matters and grant him the world less. And whoever does not believe in You and does not bear witness that I am Your Messenger, do not make him love to meet You, do not facilitate his matters and give him more of this world.” (Majma‘ al-Zawa’id)

The reality of the world in Allah’s eyes

It comes in a noble hadith, “Allah Most High says, ‘If it were not that my believing slave would become distressed (and would feel their pain more on seeing their own difficulties and the comfort of others), then I would bound the disbelievers in iron bandages (in other words I would cover them in iron) so that they would never feel any pain and I would grant them the world.’” (Al-Durr al-Manthur)

This is all because the world in the sight of Allah is extremely meagre. The Prophet (may Allah bless him and grant him peace) mentioned in a hadith that if the world was equal to the wing of a mosquito in the sight of Allah Most High, then a disbeliever would not even receive a gulp of water. (Al-Durr al-Manthur via Sunan al-Tirmidhi)

Once the Prophet (may Allah bless him and grant him peace) was going somewhere. There was a goat kid lying dead on the way whose ears were also missing. The Prophet (may Allah bless him and grant him peace) asked, “Who is there who will buy this for one dirham?” The Companions said no one would want to even take it for free (as one cannot gain any benefit from it). The Prophet (may Allah bless him and grant him peace) said, “The world is even more meagre than this.”^[28]Hadrat Shaykh, writing in the 1930s, gives the value of one dirham as around four annas. The dirham is conventionally thought to be 2.975 grams of silver, whose present-day value is around £5-£6 , … Continue reading (Al-Mishkat al-Masabih via Sahih Muslim)

It is understood from these hadiths that since the world has not even the slightest of value and worth in the sight of Allah Most High, and since the goal of the disbelievers is only the world, they are given the world according to their desire in exchange of their good deeds. After accepting Islam, Muslims become deserving of the success and wellbeing of the hereafter. Regardless of how many sins they are involved in, they will surely at some point, after being punished for their disobedience or being forgiven, enjoy the bounties of Jannah. It is because of this that they are entrapped by tribulations and difficulties on account of their bad actions, and it is dangerous if that is not the case.

Receiving worldly favours despite sins is istidraj

The Prophet (may Allah bless him and grant him peace) said that when you see someone who, despite disobedience and sins, is receiving the [bounties of the] world, then this is istidraj (respite from Allah).^[29]Istidraj is when Allah lets a person continue in sin while granting them more worldly success. This lulls them into a false sense of security, making them believe they are favoured by Allah Most High … Continue reading Then the Prophet (may Allah bless him and grant him peace) recited the verse, “Thereafter, when they forgot the advice they were given, We opened for them doors of everything (in other words they were given lots of favours and bounties), so that when they became proud of what they were given (and in enjoyment their disbelief increased), We seized them suddenly and they were left in despair.” (6:44)

The Prophet (may Allah bless him and grant him peace) said the example of the believer is like crops, in that the wind makes it turn here and there. Likewise, the believer always faces difficulties and troubles. And the example of the hypocrite (munafiq) is like the pine tree, in that it does not move due to the wind, until it is suddenly uprooted.” (Al-Mishkat via Sahih al-Bukhari and Sahih Muslim)

There are many other texts which clearly show that the success of disbelievers in the world is respite from Allah (istidraj) and also the carrying out of pious actions. Hence, whichever individual or group from the disbelievers carries out a pious action, they shall progress in success and not be taken to task for even their small sins, whereas the Muslims will be taken to task for even the trivial of sins. It is because of this that commensurate to as many bad traits found in Muslims, on an individual or collective basis, that many difficulties, worries, catastrophes and humiliation will increase. The single way to be safeguarded from this is to avoid disobedience one self and try to save others.

Believers are subjected to difficulties

It comes in the hadith that difficulties are attached to the believer, in his self, his wealth and his children until he dies in a situation that he has no sin. (Al-Mishkat al-Masabih, via Sunan al-Tirmidhi)

It comes in another hadith that when Allah Most High intends good for someone, then He punishes him in the world and when He intends bad for someone (on account of his multitude of bad actions), then He withholds difficulties from him in the world, so that He may fulfil it on the Day of Judgement. (Al-Mishkat al-Masabih via Sunan al-Tirmidhi)

Occasions when non-Muslims are subjected to worldly punishment

However, the affairs of non-Muslims take a turn for the worse in the world [by being punished] due to an abundance of oppression, or when sins and immorality (fisq wa fujur) reach a zenith, or when the mocking and ridiculing of prophets transgresses the limit; there is no respite for them when these matters occur, rather a general punishment is sent down. As a result, all of the communities whose destruction has been mentioned in the Qur’an are reliable witnesses to this. All incidents mentioned in the pages of history about the decline of sultanates clearly testify that wherever and in whichever community there is an abundance of oppression, the passion to assist the oppressed is stirred in the Al-Mala al-A‘la (the Highest Assembly, consisting of angels). It is because of this that Allah Most High says I hear the curse of the oppressed, even if he is a disbeliever.

It should, as a result, be understood that the rulers, ministers, governors and leaders, in sum whoever oppresses their subordinates, they are actually not oppressing their subjects but oppressing their own selves. They are procuring through their own hands the means for their own ruination and destruction; regardless of whether it is collective oppression or individual, there will be a result. Then, when they are stuck in the mire of divine retribution, they complain.

This is not the time to go into detail, nor is there room, and the discussion does not require detail as the decline and fall of sultanates and large civilisations is the exposition of this [matter]. The pages of history are full of this. At this juncture, I only wish to draw attention that Allah Most High, the Creator of all causes, has created separate causes of progression for Muslims and non-Muslims. To think in every matter the means for non-Muslims to progress also applies to Muslims, and whatever is harmful in their progress is also harmful for Muslims, is [a sign] of a lack of knowledge about the religion, and ignorance of the Words of Allah and the words of the Prophet.

Understand well, the proper place where the non-believers will be punished for their sins is the hereafter; and at times [they will be punished] also in this world due to a need. The Cherisher of the Worlds, the Just King definitely rewards them for all their positives and whatever good deeds they carry out. This rewarding, however, takes place in this world. They receive nothing in the hereafter. It is also logical because when they do not believe in the hereafter, why should they receive the fruits of piety there; they should also receive the punishment of denying the hereafter in the hereafter. It is because of this that Allah Most High says, “and it will be said to them, ‘taste the punishment of Fire that you used to deny.’” (32:20) This is abundantly mentioned in the Qur’an. It is mentioned in the Qur’an, “And the day the disbelievers will be presented before the Fire, (it will be said to them,) ‘You have consumed your good things in your worldly life, and have enjoyed them. So, you will be punished today with the torment of humiliation for the arrogance you used to show on earth with no right (to do so), and for the sins you used to commit (and whatever good there was, its reward has been given).’” (46:20)

Qur’an and hadith that show the world is not our objective

I want to briefly draw your attention to a few verses. Have a look at their tafsir:

(1) “Those are the ones who bought the (benefit of the) worldly life at the cost of the Hereafter. So, punishment shall not be lightened for them, nor shall they be helped.” (2:86)

(2) “Now among the people there is those who say: ‘Our Lord, give to us in this world…’ and he has no share in the Hereafter.” (2:200)

(3) “Adorned is the present life for those who disbelieve, and (it is because of this) they laugh at those who believe, while those who fear Allah shall be above them on the Day of Judgement (i.e. in Jannah). (One should not be deluded by an abundance of provision as) Allah gives provision to whom He wills without measure (this is not a proof of perfection and acceptance).” (2:212)

It comes in one hadith that Allah Most High grants the world to that person who He loves and gives to the person who He does not love. However, He gives the religion to that person who He loves. Therefore, the person who is given religion is Allah’s beloved. (Al-Mustadrak ‘ala al-Sahihayn)

(4) “Say, ‘The enjoyment of the world is but a little, and the Hereafter is far better for the one who fears Allah, and you shall not be wronged, even to the measure of a fibre.’” (4:77)

(5) “The worldly life is nothing but a game and fun, and the last abode is surely much better for those who fear Allah. Would you still not understand?” (6:32)

(6) “Avoid those who have taken their faith as fun and games. The worldly life has deceived them.” (6:70)

(7) “You desire the temporal goods of this world, while Allah intends the Hereafter (for you).” (8:67)

(8) “Have you become happy with the worldly life instead of the Hereafter? So, (remember that) the enjoyment of the worldly life is but trivial in (comparison with) the Hereafter.” (9:38)

(9) “Those who (in exchange of their good deeds) seek (merely) the worldly life and its beauty, We will fully recompense them herein for their acts, and their right will not be curtailed in this world. Those are the people for whom there is nothing in the Hereafter except fire. Nullified will be whatever they worked herein, and void will be what (actions) they have been doing.” (11:15-16)

(10) “(Do not be deceived by the outward wealth because) Allah expands the provision for whom He wills and narrows it (for whom He wills). They are happy with the worldly life, while the worldly life (and its luxuries), compared to the Hereafter, is nothing but a little enjoyment.” (13:26)

(11) “Whoever (on account of their pious actions) opts for the immediate (benefits from) life herein, We give him, right here in this life, as much as We will, to whomever We intend (but not to all). Then We assign the Fire for him where he shall enter condemned, discarded. And whoever opts for the Hereafter and makes efforts for it as due, while he is a believer, then, the effort of such people is appreciated! (In other words for the acceptance of any efforts there are three conditions: intention, action and correct belief) To all of them – both these and those – We extend the grants of your Cherisher. And the grant of your Cherisher is not barred (for anyone).” (17:18-20)

(12) “Never stretch your eyes towards the things We have given to some groups of them to enjoy, so that We put them to test thereby, it being merely glamour of the worldly life. And the bounty of your Cherisher is much better and more lasting.” (20:131)

(13) “Is then the one to whom We have made a good promise which he is going to meet, like the one whom We have given the benefit of enjoying the worldly life, then on the Day of Judgment he will be among those arraigned?” (28:61)

(14) “Said those who are desirous of the worldly life, ‘Would that we had the like of what Qarun has been given! He is a man of great fortune indeed.’ And said those who were given knowledge (of religion), ‘Woe to you, Allah’s reward is much better for him who believes and acts righteously. But this is given to none but to those who observe restraint.’” (28:79-80)

(15) “As to the home of the hereafter, We assign it to those who do not intend haughtiness on earth nor mischief. And the (best) end is for the Allah-fearing.” (28:83)

(16) “Surely, the promise of Allah is true. So, the worldly life must not deceive you, nor should you ever be deceived about Allah by the Deceiver.” (31:33)

(17) “Whoever intends (to have) the harvest of the Hereafter, We will increase in his harvest; and whoever intends (to have) the harvest of the world (only), We will give him thereof, while in the Hereafter he will have no share.” (42:20)

All of these verses, including many others, share this same theme that the end goal of the non-believers is only the worldly life; worldly benefit in their eyes is what is beneficial. They do not have faith on the hereafter, and if some groups among them do have faith, then they do not complete all of the credible conditions of bringing faith on the hereafter. As a result, whatever they receive from Allah Most High, they receive here. Whatever pious actions they do, they receive their fruits in this world.

Someone asked Hibr al-Ummah^[30]Hibr al-Ummah, or the Inkpot of the Ummah, is a title given to Sayyiduna ‘Abdullah bin ‘Abbas (may Allah be pleased with him) due to in-depth knowledge and understanding of the Qur’an and … Continue reading Sayyiduna ‘Abdullah bin ‘Abbas (may Allah be pleased with him) the meaning of the verse in Surah Hud, “Those who (in exchange of their good deeds) seek (merely) the worldly life…” at which he said the reward for their actions is given through bodily health, family and children, and enjoyment in wealth. The general theme of this verse is also attached conditionally to the verse in Surah Bani Isra’il, “Whoever (on account of their pious actions) opts for the immediate (benefits from) life herein…” Both of these verses have been mentioned above. The meaning of being conditionally attached to the verse of Surah Bani Isra’il is that whoever Allah Most High wishes to give, He gives. There is no compulsion from anyone.

This explanation (tafsir) of the verse from Surah Hud has also been related from Sayyiduna Sa‘id bin Jubayr (may Allah be pleased with him) that the reward for their actions will be given in the world. Sayyiduna Qatadah (may Allah be pleased with him) also relates the tafsir of this verse that Allah Most High completes giving reward for their pious actions in the world and when they reach the hereafter there are no pious actions left, whereas for the believers they also receive the reward for their pious deeds in the world and (due to iman) they receive reward in the hereafter. This is also narrated from Sayyiduna Mujahid that the actions of the disbelievers are fully rewarded in the world.

Sayyiduna Maymun bin Mehran (may Allah be pleased with him) said that whoever wishes to ascertain his standing with Allah Most High, let him look at his actions because he will reach his actions (meaning whatever the level of his actions are, he will be dealt with accordingly). If a person is a believer or disbeliever, whatever pious actions they do, they will definitely receive its reward. However, the believer receives in the world and the hereafter, at both places, and the disbeliever only receives in the world. (Al-Durr al-Manthur)

It has been narrated from Sayyiduna Muhammad bin Ka‘b regarding the tafsir of the verse of Surah Al-Zalzalah, “So, whoever does any good act (even) to the weight of a particle will see it. And whoever does evil (even) to the weight of a particle will see it,” (99:7-8) that if the disbeliever does a good deed equal to a particle, he will definitely receive its reward, in his life, wealth, family and children, until a point that when he leaves the world there is no good deed left for which he has not received reward. If the believer were to do a bad deed equal to an atom, then (at times) he will find its punishment in the world, in his life, family and children, to such an extent that at times he will go from the world in a way that there is no evil deed left. (Al-Durr al-Manthur)

It is on this basis that the Prophet (may Allah bless him and grant him peace) said, “This Ummah of mine is looked on with mercy, they shall not be punished [perpetually] in the hereafter, their punishment in the world is through tribulations (fitnah), earthquakes and.” (Sunan Abu Dawud)

It is mentioned in another hadith that punishment of the hereafter has been (perpetually) raised from this Ummah of mine that is bestowed with mercy. On them is the punishment from each other which reaches them from the hands of each other. (Majma‘ al-Zawa’id) It is mentioned in another hadith that the punishment of my Ummah is in the world. It is in one more hadith that Allah has placed the punishment of this Ummah in the world. (Majma‘ al-Zawa’id)

How Muslims can progress and save themselves from difficulties

It is understood from all these hadiths that much of the punishment of this Ummah will be meted out in the world and that this is mercy (rahmah). If it were not like this – meaning despite an abundance of sins if one were to not be afflicted with difficulties – then this is a cause of anxiety. Therefore, the singular cure to safeguard the Ummah of Muhammad, the Ummah of mercy, from difficulties and catastrophes and remove worries and humiliation lies in diligently safeguarding ourselves from sins, crying over whatever sins occur by chance, seeking forgiveness (istighfar) and repenting (tawbah). There is absolutely no cure aside from this. It cannot be that Muslims remain as Muslims and then progress [in worldly matters] while committing abundant sins. Yes, it is possible to progress as non-Muslims while carrying out lots of sins, in that in disbelief, along with lots of vices, whatever trivial good is done one is able to acquire success and progress in worldly matters.

Sayyiduna Sulayman bin ‘Amir (may Allah be pleased with him) asked the Prophet (may Allah bless him and grant him peace) that my father would maintain family ties, was also diligent in fulfilling promises, would also honour and respect guests (will these traits benefit him)? The Prophet asked, “Did he die before Islam?” He replied yes. The Prophet (may Allah bless him and grant him peace) replied, “It will not benefit him. However, his children will benefit. You will not be disgraced, humiliated or become poor.” (Al-Durr al-Manthur)

There is an objection that is also answered through this that we see some non-believers who are prosperous and advanced in worldly matters. However, their good deeds are not of that calibre. According to the above hadith, it is most probable this is the fruit of their parents’ good actions which they are reaping.

The principles of progress for non-Muslims and Muslims are not the same

In sum, the texts abundantly show that the principles of progress for non-Muslims and Muslims are not the same. Rather, some are the same and some different. The criterion for Muslims to progress is only in acting on religion, especially abstaining from sins; as much as a person is involved in sins, he will have to face difficulties accordingly in the world. To become fearless having observed non-Muslims continuing to progress despite being involved in these types of acts of disobedience and that these sins are not a means for them to be troubled is to entangle and involve one’s self in more difficulties. And if there are no difficulties then that is even more dangerous; that is respite (istidraj) from Allah, the retribution for which will come suddenly and at once as mentioned earlier.

The Prophet (may Allah bless him and grant him peace) said whoever intends to acquire something along with disobedience and sins, the thing that he aspires draws far from him, and that which he fears comes close to him. (Al-Jami‘ al-Saghir) It is because of this that for Muslims to hope for progress and success along with sins is to move far from that, and to covet the non-Muslims and tread in their footsteps is, aside from being shameless, a cause of failure.

Why imitate non-Muslims when we have our own way?

It was the military custom of the Persians and Byzantines that the army that was victorious would decapitate the heads of the leaders of the defeated group and send the head to their leader as a way of boasting, showing conceit and expressing joy.

During the caliphate of Sayyiduna Abu Bakr (may Allah be pleased with him) there was a battle with the Byzantines; the Muslims thinking the same should be done with the enemy that they do with others decapitated a Levantine (Al-Sham) enemy leader and sent the head with Sayyiduna ‘Uqbah bin ‘Amir to Sayyiduna Abu Bakr (may Allah be pleased with him). When Sayyiduna ‘Uqbah reached Sayyiduna Abu Bakr, he expressed his displeasure. Sayyiduna Uqbah (may Allah be pleased with him) said, “Oh successor of the Prophet of Allah, these people do the same to us.” Sayyiduna Abu Bakr (may Allah be pleased with him) said, “Should the manners and customs of the Persians and Byzantines be followed? Never ever bring the head of anyone to me. For us [following] the Book of Allah and the hadiths of the Messenger are sufficient.” (Sharh al-Siyar)^[31]Sharh al-Siyar al-Kabir is a major Hanafi commentary by Shams al-A’immah Muhammad ibn Ahmad bin Abu Sahl Abu Bakr al-Sarakhsi (d.483-490AH/1090-1096CE), a Persian faqih of the Hanafi school from … Continue reading

Though some jurists (fuqaha) have on the basis of some texts given permission for this, the view of Sayyiduna Abu Bakr (may Allah be pleased with him) was not in agreement, and so he forbade this and censured Sayyiduna ‘Uqbah (may Allah be pleased with him) for deriving proof from the action of the Persians and Byzantines.

When Sayyiduna ‘Umar (may Allah be pleased with him) was travelling to the Levant, he came across some water along the way that was very thick. He ascended from the camel, took his socks off which he placed over his shoulder, went inside with the camel’s rein in his hand which walked through along with him. Sayyiduna Abu ‘Ubaydah bin al-Jarrah (may Allah be pleased with him) said, “You have done a thing that the people of the Levant consider big (in other words disgraceful). I would not wish that the people of the city see you in this condition.” Sayyiduna ‘Umar (may Allah be pleased with him) struck his chest with his hand and said, “Abu ‘Ubaydah, if anyone other than you said something like this, then I would have severely punished them. We people were disgraced and lowly. Allah Most High granted us honour on account of Islam. Therefore, that through which Allah has honoured us, if we were to seek honour in something aside from it, Allah Most High would disgrace us.” (Al-Mustadrak ‘ala al-Sahihayn)

What is actual honour and disgrace?

In reality, true honour for Muslims lies in being honourable in the sight of Allah. If one were to even be dishonoured in the world and in front of the people of the world, then what and what for that day?

Let people think I’ve been deprived of dignity and authority,
They should not think that I’m no longer worthy of the gathering^[32]Meaning, I’m fine with others assuming me to be of a low profile. However, they shouldn’t think I have lost my worth, dignity or ability (translator).

The Prophet (may Allah bless him and grant him peace) said the person who seeks honour among people through the disobedience of Allah, those who praise him will become those who criticise him. The gist of this has been discussed in several ways in Al-Maqasid al-Hasanah [fi Bayani Kathirim min al-Ahadith al-Mushtahirah ‘ala al-Alsinah].^[33]Al-Maqasid al-Hasanah fi Bayan Kathir min al-Ahadith al-Mushtaharah ‘ala al-Alsinah by Imam al-Sakhawi (d. 1497CE/902 AH) evaluates widely circulated statements attributed to the Prophet (may Allah … Continue reading It is because of this that the path of progress and honour for Muslims and the purpose of life and coming into the world is only to please Allah and act on what pleases Him. There is nothing aside from this. If there is honour, then it is this. If there is any benefit, then it is this.

It is astonishing that Muslims have the Words of Allah and sayings of their true Prophet which are full of knowledge and wisdom, and the means and repository for ascertaining success and progress in both worlds. In all matters, however, they keep their eyes fixed on others and seek the leftover scraps of others. Is this not extremely shameless, and [a demonstration of] estrangement and alienation from Allah and His Prophet (may Allah bless him and grant him peace)? Is the example of this not like the sick person in whose home there is a popular hakim, an expert doctor, and he refers himself to a quack doctor for treatment?

Sayyiduna Jabir (may Allah be pleased with him) said Sayyiduna ‘Umar (may Allah be pleased with him) once brought a copy of the Torah from somewhere and said to the Prophet (may Allah bless him and grant him peace) that I have brought the Torah and began reading from it. The Prophet (may Allah bless him and grant him peace) disliked this and his enlightened face changed. On seeing his countenance, Sayyiduna Abu Bakr (may Allah be pleased with him) said to Sayyiduna ‘Umar (may Allah be pleased with him), death to you. Do you not see the signs of anger on the face? Sayyiduna ‘Umar (may Allah be pleased with him) had been busy reading, suddenly he saw the face of the Prophet, became scared and said repeatedly, “I seek refuge with Allah from the anger of Allah and the anger of His Prophet (may Allah bless him and grant him peace). We are pleased with Allah as our Cherisher, with Islam as our religion and with Muhammad as our prophet.” The Prophet (may Allah bless him and grant him peace) said, I swear by that Being in Whose Hand lies the control of the life of Muhammad, if Musa was present and you people were to abandon me and follow him, then you would go astray from the straight path. If Musa (peace be on him) were to come during the time of my prophethood, then he would follow me. (Al-Mishkat al-Masabih via Sunan Al-Darimi)^[34]Imam ‘Abdullah bin ‘Abdur Rahman al-Darimi (d.255AH/869CE) was a hadith scholar from Samarqand who was of Arab ancestry from the Banu Darim branch of Banu Tamim. Born in 181AH, he studied with … Continue reading

The displeasure of the Prophet (may Allah bless him and grant him peace) was absolutely clear; as long as one does not have complete insight and expertise on the Book of Allah and the sayings of the Prophet, then to study a book in which truth and falsehood is mixed would ruin one’s religion. It is because of this that there is no harm for the person who has complete expertise in the religion and able to immediately recognise truth and falsehood to look at anything. However, the one who does not have complete expertise in religious knowledge, there is a strong fear that they will, due to their lack of knowledge, consider false to be the truth and be led astray. As the Torah contains such rulings that are abrogated (mansukh) and, more than that, it has been subjected to interpolation (tahrif), the Prophet (may Allah bless him and grant him peace) expressed his severe displeasure, lest the confusion occurs in religion.

It is because of this Ibn Sirin (may Allah be pleased with him) has been reported to have said that this is the knowledge of religion, look carefully from whom you are acquiring your religion. (Al-Mishkat al-Masabih) It is because of this that the shaykhs and elders would always forbid the company of, listening to and reading the writings of such people whose religious situation is wrong, this was so they may be safeguarded from the poisonous effects of irreligiosity.

Look at what is said, not the speaker

There is a popular saying, “Look at what he said, and do not look at who said.” This is correct and is supported by some hadiths; it is transmitted [in hadiths] through various forms of wording that wisdom is the lost property of a believer. Wherever he finds, let him take it. (Jami‘ al-Saghir, Al-Mishkat al-Masabih and Al-Mirqat)

However, this is when the person listening can differentiate between what is authentic and fake. He is so informed of the principles of religion and the rules of evaluating matters that he can understand what has been said. He can comprehend that this is according to the religion and that is contrary to it, the Qur’an and hadith, fiqh and the pious predecessors. However, as long this has not been achieved, the person will be impacted by all sorts of speeches and writings. It is because of this that these days there is one flavour in the morning and another in the evening. A person comes and makes the entire crowd raise their hands in support with a single speech full of flattery. Another comes, delivers a passionate speech against the first and gets all hands to rise against the first.

In sum, the rectification and success of Muslims is confined to following the religion, the example of the Prophet and the way of the pious predecessors. This is what will benefit in the hereafter. This is the means of progress in the world. By acting on this, the early people reached the zenith of progress; they are those whose condition and situation is in front of us and anyone who is aware of history cannot deny this. Going contrary to this leads to destruction for Muslims, ruination, loss in the hereafter and failure in the world. Submit as many proposals as you wish, pass as many resolutions as you want, write as many newspaper columns as you desire and read them with relish, all of this is without benefit and useless. The singular path of the Muslims’ progress and success lies in abstaining from sins and diligence in following Islamic teachings. Any other path aside from this does not head to the destination that one desires.

Does Islam need a reformation?

At this point, also ponder over another matter. Islam is being distorted today; its rulings are described as the Islam of the molwis, the way of monks, the narrowmindedness of mullas. However, our predecessors who conquered thousands of forts, brought millions to Islam and established Islamic polities were upholders of this molwi Islam and were even more narrowminded than the mullas. At that time, moving away from religion by even an inch was considered ruination. Not giving Zakah then would lead to war. Consuming alcohol then while considering it to be permissible would lead to death and to drink despite considering it to be forbidden (haram) would lead to lashes.

They would say only such a hypocrite (munafiq) would abandon prayer whose hypocrisy was completely clear, in other words common hypocrites would not have the courage to not pray. At that time, if there was an important difficulty or something of concern then they would immediately turn to prayer.

Sayyiduna Abu Darda (may Allah be pleased with him) would say that when a strong wind blew, the Prophet (may Allah bless him and grant him peace) would go to the masjid and would not come out until it had settled. (Majma‘ al-Zawa’id) Several Companions have transmitted this habit of the Prophet (may Allah bless him and grant him peace) in different ways that at the time of worry and fear he would turn to prayer. (Sunan Abi Dawud and Sunan Ahmad) A Companion narrates from the Prophet (may Allah bless him and grant him peace) that this was also the habit of the earlier prophets. This habit has also been abundantly transmitted regarding the Companions (may Allah be pleased with them). (Sunan Ahmad and Sunan al-Nasa’i) If you wish to see some detail on this then have a look at my booklet Fada’il-i-Namaz.

They would take arrows during prayer and due to the pleasure felt in prayer would not have the courage to break it. On hearing the adhan it was their general habit to leave shops and go for prayer. During his rule, Sayyiduna ‘Umar (may Allah be pleased with him) sent a decree to his governors that the most important thing for me is prayer, whoever safeguards it, he will be able to safeguard the rest of the parts of the religion. Whoever, wastes it, he will cause the rest of the parts of religion to go to waste. (Tarikh al-Khamis)^[35]Tarikh al-Khamis fi Ahwal Anfas Nafis is a historical compendium on the history of Islam by Shaykh Husayn ibn Muhammad al-Diyarbakri (d.1559CE/966AH or 1574CE/982AH). It begins with the life of the … Continue reading)

When Sayyiduna Abu Bakr (may Allah be pleased with him) sent Sayyiduna Khalid bin Walid (may Allah be pleased with him) as commander of the army in the jihad against the apostates, he advised him that there are five things, the testimony of faith (Kalimah Shahdah), prayer, Zakah, fasting and the Hajj, whoever denies any one of these, then fight them. (Tarikh al-Khamis)

When Sayyiduna ‘Umar (may Allah be pleased with him) sent ‘Utbah bin Ghazwan to Persia for a battle as commander of the army, he advised him, “Fear Allah as much as you are able to, judge with justice, perform the prayer at its time, and abundantly remember Allah (dhikr).” (Tarikh al-Tabari)^[36]Tarikh al-Tabari, also known as Tarikh al-Rusul wa al-Muluk (The History of the Prophets and Kings) is an Arabic history by Shaykh Muhammad bin Jarir al-Tabari (d.923CE/310AH) which begins with … Continue reading

An Arab spy describes the Companions

During the time of Sayyiduna Abu Bakr Siddiq (may Allah be pleased with him), the famous and well known major Battle of Ajnadayn^[37]The Battle of Ajnadayn was fought in July or August 634CE (Jumada al-Ula or al-Thani, 13AH) between the Byzantines and the Muslims with a decisive Muslim victory. The battle took place at a location … Continue reading took place. The Byzantine commander sent an Arab spy to observe the condition of the Muslims and told him, stay night and day in the army and study everything closely. As he was Arab he stayed among them with ease and when he returned he reported as follows: “By night they are monks, by day horsemen (meaning by night they rub their noses on the ground worshipping Allah and fight on horseback during the day); if the son of their king were to steal then they would cut his hand off and if he committed adultery then he would be stoned to uphold what is right.” (Tarikh al-Khamis)

Whatever this spy reported was completely correct. The books of hadith often mention the story of a woman from the Makhzum tribe who stole. She was considered among the elite. People wanted to intercede on her behalf in front of the Prophet (may Allah bless him and grant him peace). However, no one was brave or had the courage. The son of the Prophet’s adopted son, Sayyiduna Usama who was the son of Sayyiduna Zayd (may Allah be pleased with them) was nominated as the Prophet loved him. He interceded and so the Prophet (may Allah bless him and grant him peace) warned him saying are you interceding in relation to the hudud (punishment) set by Allah? After this, the Prophet (may Allah bless him and grant him peace) delivered a speech in which he said that the people of the earlier Ummahs perished because of this, in that when a senior person from them stole, they would let him go and if a person of low rank were to do this, then they would punish him. I swear by Allah, if Fatima (may Allah be pleased with her) the daughter of Muhammad (may Allah bless him and grant him peace) were to steal (may Allah protect her from that) then even her hand would be cut. (Sahih al-Bukhari)

These types of incidents are mentioned in the books of hadith. This was the thing because of which the hearts of the non-Muslims were in fear of the Muslims. As a result, hearing what the spy said, the Byzantine commander said, “If you have related their condition truthfully, then getting buried in the ground is better than meeting them above it.” (Tarikh al-Khamis)

A Byzantine prisoner reports to Heraclius

There was a Byzantine prisoner with the Muslims who, by chance, escaped. Heraclius^[38]Heraclius (641CE), the Byzantine emperor at the time of the rise of Islam, is mentioned in early Islamic sources, especially in a hadith in which the Prophet Muhammad (may Allah bless him and grant … Continue reading asked about the Muslims and said describe them fully so that their entire image appears in front of me. He also described them similarly that by night they are monks and by day horsemen. They do not take anything from their non-Muslim subjects without giving a price. When they meet each then they make salam. Heraclius said that if these conditions are true, then they will become the owners of this place. (Al-Bidayah wa al-Nihayah)^[39]Hadrat Shaykh doesn’t give a reference for this citation. This is, however, found in Hafiz ibn Kathir’s (d.774AH/1373CE) Al-Bidayah wa al-Nihayah (The Beginning and the End) (translator).

The Companions kept a check on their hearts

During the campaign around Antioch,^[40]It was in 15AH/636CE that the Companions (may Allah be pleased with them) delivered a decisive defeat to the Byzantine army at the Battle of Yarmuk which then subsequently led to the collapse of the … Continue reading Yazid bin Abu Sufyan wrote a letter to Sayyiduna Abu Bakr (may Allah be pleased with him) about the battle. At the beginning he wrote: “After praising Allah and sending salutations on the Prophet, Heraclius, the Emperor of Byzantine (the Eastern Roman Empire), when our journey to him reached him, Allah put fear into his heart, he turned away and has stopped at Antioch…” In response, Sayyiduna Abu Bakr (may Allah be pleased with him) wrote that your letter reached me in which you mention that Heraclius is in fear. Without a doubt, Allah Most High assisted us by placing fear in the enemy when we participated in battles with the Prophet (may Allah bless him and grant him peace) and assisted us with His angels. This is that religion towards which we call people and on account of which Allah Most High assists us with fear. (Tarikh al-Khamis)

Heraclius had a huge army and, on the opposite, the Muslims were few, something that Sayyiduna ‘Amr bin al-‘As (may Allah be pleased with him) informed Sayyiduna Abu Bakr (may Allah be pleased with him) about. In response, he replied that you Muslims cannot be defeated due to a lack of numbers, rather despite being large in numbers you may be defeated due to being involved in sins. Avoid this because of this. (Isha‘at)^[41]The reference to Isha‘at appears to have arisen from a scribal or transcriptional oversight. I discussed this with my good friend, the erudite Mufti Husain Kadodia of Durban, South Africa, who … Continue reading

It was this that made the Muslims overpower men but also seas, trees, stones, animals, birds, they were victorious over all things. The books of history are full of these incidents. For detail, large volumes are needed.

Even animals submitted to the Companions

The need arose for Muslims to set up camp in the jungle of [North] Africa, this was such a place where all types of wild animals and harmful beasts were abound in plenty. The army’s commander, Sayyiduna ‘Uqbah reached a place with some Companions (may Allah be pleased with them) and announced, “Oh creatures who live underground and wild animals, we are the Companions of the Messenger of Allah (may Allah bless him and grant him peace), go for indeed we are staying here. Whoever we shall find after that we shall kill.” This was an announcement or some sort of lightening that spread quickly among these harmful animals who took their little ones and all left. (Isha‘at)^[42]Similar to the above, the reference to Isha‘at appears to be an oversight. This incident is mentioned in Al-Kamil fi al-Tarikh in the account of the founding of Kairouan (in modern day Tunisia) by … Continue reading

Sayyiduna Safina (may Allah be pleased with him) during a battle against the Byzantines or another occasion forgot the way. By chance a lion came in front. He told the lion that I am slave of the Prophet (may Allah bless him and grant him peace), this is what I am faced with. Like a dog, the lion wagged its tail and joined them. Wherever a danger arose, it would run ahead, see to it, then return to him and join him wagging its tail he until he reached the army and it returned. (Al-Mishkat al-Masabih)

The Companions miraculously cross the Tigris

During the war with the Persians, when an attack was to be launched on Al-Mada’in^[43]Al-Mada’in or the “The Cities” was an ancient metropolis situated on the Tigris in Iraq that consisted of Ctesiphon and Seleucia. The Arabs would use the name for the Sasanian capital of … Continue reading then the Tigris River came on the way. The non-Muslims removed all of the boats and the like from there so the Muslims could not cross over. It was the rainy season and the river was in flood. The commander of the army, Sayyiduna Sa‘d (may Allah be pleased with him) ordered the Muslims to lead their horses in the river. Two men were each horse and the horses swam very easily. The commander of the army, Sayyiduna Sa‘d’s pair was Sayyiduna Salman (may Allah be pleased with them) and Sayyiduna Sa‘d repeatedly said, “I swear by Allah, Allah will surely help His friend and defeat His enemy as long as there is no oppression (or fornication) in the army, or sins that override the good deeds.” (Isha‘at)^[44]Similarly to the last two references to Isha‘at this passage is not found in that book but in Al-Kamil fi al- Tarikh and also in Al-Bidayah wa al-Nihayah (translator).

The Companions miraculously cross the Arabian Gulf

During the battle against the apostates (murtads), Sayyiduna Abu Bakr sent ‘Ala al-Hadrami (may Allah be pleased with them) to Bahrain as commander of the army. They passed a wilderness where there was absolutely no water. Due to thirst people were close to death. Sayyiduna ‘Ala got off the horse, performed two rak‘ahs of prayer and made du‘a, the words of which were, “Ya Halimu, ya ‘Alimu, ya ‘Aliyyu, ya ‘Azimu, isqina.” (Oh Forbearing One, oh Knowledgeable One, oh Lofty One, oh Magnificent One, give us water.) A very small cloud appeared and rained immediately, and with such force that all the people drank themselves, filled their vessels and watered their mounts. After finishing from here, as the apostates had taken refuge on [the island of] Darin^[45]Darin in the early Islamic historical sources refers to the principal port settlement on what is today known as Tarout Island, located in the Arabian Gulf off the coast of al-Qatif in eastern Arabia. … Continue readingand to reach there one had to cross the sea and the apostates had also set fire to the boats so the Muslims could not pursue them, Sayyiduna ‘Ala reached the coast, performed two rak‘ahs of prayer and made du‘a, “Ya Halim, ya ‘Alimu, ya ‘Aliyyu, ya ‘Azimu, ajizna.” (Oh Forbearing One, oh Knowledgeable One, oh Lofty One, oh Magnificent One, allow us to cross.) He made this supplication and taking hold of the horse’s reins jumped into the sea. Sayyiduna Abu Hurayrah (may Allah be pleased with him) said, “We walked on the water. I swear by Allah, our feet did not get wet, nor did our socks, nor did the hooves of the horses and there was an army of 4,000.”

Some historians have written that the water had become so shallow that only the hooves and feet of the horses and camels got wet. It is plausible that when there was an army of 4,000, some experienced this while even the socks of Sayyiduna Abu Hurayrah and others (may Allah be pleased with them) did not become wet. ‘Afif bin Mundhir, who was present in this expedition, has indicated towards this in two lines of poetry which is translated as follow:

Do you not see that Allah has made the sea humble,
And sent such a harsh difficulty on the disbelievers?

We called out to that Pure Being who calmed the sea [for the Banu Isra’il],
He has assisted us even more than the Banu Isra’il. (Tarikh al-Khamis)

There are many incidents of crossing seas and rivers by foot and on mounts. However, my dear one, these incidents are not reading for enjoyment, they are there for us to weep over our poor condition and bad actions. The Prophet (may Allah bless him and grant him peace) has shown us each thing in his noble sayings – the paths of goodness and the paths of badness have been separated. The predecessors acted on this and were successful. We have not valued the sayings of the Prophet (may Allah bless him and grant him peace), nor have we taken lessons and advice from the condition of these pious elders, nor do we fear Allah Most High, nor have we followed His Prophet. However, look at our hopes and desires – it is that which we sow, that we will harvest. Whoever sowed wheat, they will also harvest that. Pick up Islamic history and look at each battle with deep thought and an eye to learn. What was the advice at the time when armies were despatched and how diligently did they act on that?

Sayyiduna ‘Umar’s advice to Sayyiduna Sa‘d

During the expedition to Iraq which I have briefly mentioned in chapter seven of Stories of the Sahabah, each word of advice that Sayyiduna ‘Umar (may Allah be pleased with him) gave to the commander of the army, Sayyiduna Sa‘d (may Allah be pleased with him), is worthy of being studied. I translate some of the words. He says, “Do not be haughty that you are called the maternal uncle of the Prophet (may Allah bless him and grant him peace) and his Companion. Allah Most High does not obliterate sin with sin. Rather, a sin with good. There is no relationship between Allah and His slaves, except His obedience. The people of nobility and low status are equal according to Allah… His rewards are acquired through His obedience. Keep in front of you the entire life of the Prophet (may Allah bless him and grant him peace) from after prophethood until his death, and hold fast to this, this is my advice. If you do not follow, then your actions will go to waste and you will be burdened with loss… You are being sent for a very harsh and difficult job, [the responsibilities of] which you will only be able to fulfil by following the truth and not through any other way. Because of this, make it the habit of yourself and your companions to do good… adopt the fear of Allah and the fear of Allah are gathered in two things – in His obedience and abstaining from sins. Whoever is given the obedience of Allah, he is bestowed with dislike for the world and love for the hereafter.” (Isha‘at)^[46]The reference to Isha‘at is again an oversight. Sayyiduna ‘Umar’s advice is found in abridged form in Al-Kamil fi al- Tarikh and in fuller in Al-Bidayah wa al-Nihayah. As Hadrat Shaykh notes … Continue reading

Narrations about giving preference to the hereafter over the world

The Prophet (may Allah bless him and grant him peace) himself is reported to have said, “He who loves the world will harm himself in the hereafter and whoever loves his hereafter will harm his world. So, give preference to that which will remain forever (the hereafter) over that which will perish (the world).” (Al-Mishkat al-Masabih)

The Companions (may Allah be pleased with them) understood this general principle and held on to it fast; the reality is that the person who gives preference to the hereafter over the world and is ready to tolerate loss in the world over the hereafter, then it may seem he is at loss in the world, but in reality whatever is destined for him will reach him.

The Prophet (may Allah bless him and grant him peace) said, “The person whose intention (and his resolve and action is in) seeking the hereafter, Allah Most High will place contentment in his heart and gather together his divergent thoughts, and the world will reach him in a disgraced form. And the person who intends the world, poverty will remain in front of him, there will be disarray and confusion in his work, and he will not gain more than what has been predestined.” (Al-Mishkat al-Masabih)

Animals spoke to and submitted themselves to the Companions

As a result, stories of the Companions and the walis of Allah after them have reached the level of tawatur (mass, independent transmission) that the world would arrive to them in such a despicable form, and why should it not when everything in the world was created for them.

On one occasion, Sayyiduna Sa‘d (may Allah be pleased with him) made ‘Asim bin ‘Amr the commander of a small army to conquer Maysan.^[47]Maysan is a region in southern Iraq, situated south of Kufa and Basra between the lower Tigris and the marshlands. The area came under Muslim control during the time of the Companions (translator). ‘Asim bin ‘Amr reached there and by chance the Muslims had nothing to eat or drink, nor could it be procured from anywhere. They met a Persian who was a herder at the edge of a forest. They asked where milk and beasts of burden could be acquired. He lied saying he did not know. However, an ox from inside the forest called out, “The enemy of Allah has lied. We are here.” On hearing this, ‘Asim entered the forest, took hold of them and distributed among the soldiers. (Al-Kamil fi al-Tarikh)

Some historians have written that this incident happened at Al-Qadsiyyah^[48]Al-Qadisiyyah was the site of a decisive battle fought in 14 or 15 AH (636 or 637 CE) between the Muslim forces under Sayyiduna Sa‘d bin Abu Waqqas and the Sasanian army led by Rustum, marking a … Continue reading to Sayyiduna Sa‘d; it is not implausible that it happened at both places. The discussion about this incident arose at the time of Hajjaj bin Yusuf, he was surprised by it and verified it by calling people who witnessed the incident. They narrated that they heard the ox’s voice themselves. Hajjaj asked what people thought about this incident. They replied that people deduced proof from this incident that Allah Most High is pleased with the Muslims and victory was on their side. Hajjaj said this can only be when all of the individuals in the army are Allah fearing (muttaqi) and righteous. The people said this is not something we know, in that what was in the hearts of the army. “As to what we saw, we never saw anyone more disinclined from the world and having more dislike for it than them. There was no one among them who was a coward, no one who embezzled and no traitor.” (Al-Kamil fi al-Tarikh)

In this story, for animals to speaker or submit themselves to the friends of Allah, both of these things are not implausible. The speaking of animals is established in sahih hadiths. It is in Sahih al-Bukhari and other books of hadiths that a person was going with a cow, while going he became tired and mounted it. The cow called out saying we have not been created for this, we have been created for farming. People were very surprised by this. The Prophet (may Allah bless him and grant him peace) said I and Abu Bakr have faith on this.

Once a person was herding goats, a wolf took a goat. The person made a hue and a cry, the wolf called out saying who will safeguard these goats on the day of the beasts (in other words close to the Day of Judgement)? People were surprised that the world was speaking. The Prophet (may Allah bless him and grant him peace) said the same that I, Abu Bakr and ‘Umar bring faith on this. (Al-Mishkat al-Masabih via Sahih al-Bukhari and Sahih Muslim).

Numerous stories of this type are mentioned in the books of miracles that animals gave testimony to the prophethood (nubuwwah) of the Prophet (may Allah bless him and grant him peace), they taunted people for not bringing faith, if you wish to look then some incidents are mentioned in Qadi ‘Iyad’s Al-Shifa bi Ta‘rif Huquq al-Mustafa.^[49]Al-Shifa bi Ta‘rif Huquq al-Mustafa (The Healing Through Defining the Rights of the Chosen One), commonly known simply as Al-Shifa, is one of the most celebrated and widely read classical works on … Continue reading The second part of this incident that the animals submitted themselves is also clear as when this group were willingly and longingly prepared and ready at all times to be martyred (shahid) in the name of Allah then it is as the saying goes, kama tudinu, tudanu (as you deal, it shall be dealt with you). [It is as the Persian poet says:]

Bow your neck to the judge’s decree,
For the neck cannot resist what you ordain.

In other words, obey Allah, everything in the world will obey you. Incidents about these people’s eagerness for martyrdom fill the books of history. By way of example, I have included a few stories in Hikayat-i-Sahabah (Stories of the Sahabah). If you wish, have a look there. During the Farewell Hajj (Hajjat al-Wida‘), the Prophet (may Allah bless him and grant him peace) slaughtered 100 camels. When the Prophet (may Allah bless him and grant him peace) was slaughtering the animals, five or six camels would come forward themselves as who could be sacrificed first. This incident is mentioned in Sunan Abi Dawud.

When we look at the world, trivial and helpless rulers who possess nothing support their obedient subjects in every possible way, then why would Allah Most High not support those who obey him. The Qur’an promises, “O you who believe, if you will help (the religion prescribed by) Allah, He will help you, and will stabilize your footings.” (47:7) “If Allah helps you, there is none to overcome you. And if He abandons you, then, who is there to help you after that? In Allah the believers should place their trust.” (3:160)

The help of Allah lies in His obedience and the harms of arrogance

The Noble Companions (may Allah be pleased with them) understood this well. Obeying the Prophet had become their second nature. Success was with them. Every type of assistance was with them and wherever there was some type of slip then hardships and difficulties had to be borne.

The story at the Battle of Uhud is famous that the Prophet (may Allah bless him and grant him peace) appointed a group at a particular place and ordered them that regardless of whether we are victorious or defeated, do not move from here. The Muslims were winning and when they had almost won, many individuals from this group, thinking complete victory had been secured, pursued the retreating disbelievers. Their leader also told them that the Prophet (may Allah bless him and grant him peace) had told them not to move from here even if we are victorious. However, due to a misunderstanding, the group thought this command was in reference to a small victory and now there has been a complete victory they moved away from this place. Khalid bin Walid, who at that time was a commander for the disbelievers, came to that place and launched an assault from the rear. (Sahih al-Bukhari) This story is well known in the books of hadith and history.

In the Battle of Hunayn,^[50]The Battle of Hunayn was fought in Shawwal 8AH (630CE) between the Muslims and the tribes of Hawazin and Thaqif shortly after the Conquest of Makkah. Although the Muslims initially suffered a setback … Continue reading due to the large number of Muslims and few non-Muslims, some of the Muslims developed some haughtiness on account of which the Muslims had to face severe difficulties. Allah Most High has indicated towards this in the Qur’an: “Allah has surely blessed you with His help on many battlefields, and on the day of Hunayn, when you were proud of your great number, then it did not help you at all, (due to the disbelievers raining down arrows you were severely distressed) and the earth was straitened for you despite all its vastness, then you turned back on your heels.” (9:25)

During the fight against the apostates, the first battle was against Tulayhah al-Kadhdhab in which many people fled, some were killed and Tulayhah himself also fled. The courage of the Muslims greatly increased because of this. After this, there was a fight with Musaylamah’s group. The faceoff was very severe and thousands from his group perished, a large group of Muslims were also martyred. Sayyiduna Khalid bin Walid (may Allah be pleased with him) was the commander in those battles. He says, “When we finished with Tulayhah al-Kadhdhab, whose grandeur wasn’t much, I said a word – and difficulties are attached to speech, ‘What is Banu Hanifah, they are like those who we have finished off (in other words the people of Tulayhah)’. When we met faced them, we saw they not like anyone. They kept fighting us from sunrise until ‘Asr.” (Tarikh al-Khamis)

Sayyiduna Khalid (may Allah be pleased with him) admits that a word came out on account of which led to difficult encounter.

The Companions would take stock of themselves

It is because of this that the rightly guided khalifahs (Khulafa-i-Rashidin) (may Allah be pleased with them) would keep stock of the minutest of things and admonish on account of them. When the attack on Yarmuk was happening, Sayyiduna Khalid (may Allah be pleased with him) was busy fighting in Iraq. Sayyiduna Abu Bakr (may Allah be pleased with him) sent him a letter to assist the forces at Yarmuk and wrote that appoint your deputy in Iraq and immediately reach Yarmuk. In that letter he praised him, congratulated him on his successes and wrote the following, “Let ostentation (‘ujub) definitely not enter you as you will be at loss and will be disgraced, and avoid being proud of any action, for it is indeed a favour of Allah Most High and He is the owner of reward.” (Tarikh al-Khamis)

When it came to their speeches and writings, there would be warnings on the smallest of things; they were diligent in that and would severely censure sins. The achievements of Sayyiduna Khalid bin Walid (may Allah be pleased with him) are famous and well known that friends and enemies, Muslims and non-Muslims are all aware. During the caliphate of Sayyiduna Abu Bakr (may Allah be pleased with him), there is an incident in which Sayyiduna ‘Umar (may Allah be pleased with him) insisted on deposing him from commanding the army. However, Sayyiduna Abu Bakr (may Allah be pleased with him) did not accept. During the caliphate of Sayyiduna ‘Umar due to another incident, a poet was given a large gift, Sayyiduna Khalid was summoned [to Madinah] with his hands bound. (Tarikh al-Tabari)

When Sayyiduna ‘Umar (may Allah be pleased with him) travelled to Jerusalem for the first time, he ordered the commanders of the armies in the vicinity to delegate someone in their place in their armies and to meet me in Al-Jabiyah.^[51] Al-Jabiyah is situated in southern Syria and is noted for the assembly convened there by Sayyiduna ‘Umar (may Allah be pleased with him) on his visit (translator). All of the commanders reached Al-Jabiyah, the first he met was Yazid bin Abi Sufyan, then Sayyiduna Abu ‘Ubaydah and then Sayyiduna Khalid. They were dressed in some sort of silken clothing. On seeing this, Sayyiduna ‘Umar (may Allah be pleased with him) dismounted and began picking up stones which he threw at them and said, “Have you so quickly moved away from your previous views? Have you come to meet me looking like this? It is only two years since you have begun filling your stomachs and this is now your condition? If even after 200 years of leadership you would have adopted this appearance, then I would have made someone else commanders in your stead.” They apologised and said we are dressed in armoury and have worn these clothes on top. (Tarikh al-Tabari) The fiqh discussion about silk clothes is a separate matter. Some forms of it is permissible.

When Maysan was conquered, Sayyiduna ‘Umar (may Allah be pleased with him) appointed Nu‘man bin ‘Adi as the governor there. He wished to take his wife there, but she did not go. So he wrote a letter to her in which he described the comfort and luxury there in a poem, in which he mentioned, in a poetic expression [by way of a metaphor], alcohol and the serving of it in delicate cups. Sayyiduna ‘Umar (may Allah be pleased with him) came to know and wrote him a letter in which, after taking the name of Allah (bismillah) he wrote the first verse of Surah al-Ghafir and then wrote, your such and such poem has reached me, I have deposed you. He came and swore he had not drunk alcohol and this was just a poetic expression. He replied, that is my pious thoughts (husn-i-zann) regarding you. However, I am not making you a governor of any place. (Mu‘jam al-Buldan)^[52]Mu‘jam al-Buldan (Dictionary of Countries) is a geographical encyclopaedia by Shaykh Yaqut al-Hamawi (d.626AH/1229CE). Compiled in the early seventh/thirteenth century, it preserves a vast amount … Continue reading

This was the sternness and narrowmindedness of these seniors. Thousands of such incidents of this type will be found in the books of history and hadith. This was the singular cause of progress in both worlds, and wherever there was any slip, then loss also reached them, the examples of which you have just read. Additionally, it was also the case that the more higher the group or individual was, then there was an admonishment from Allah Most High on the smallest of slips. This is also logical. Hasanat al-abrar, sayyi’at al-muqarribin (what counts as virtue for the righteous counts as a flaw for those drawn close to Allah).

There is an admonishment for this in Surah ‘Abasa that why was rich worldly man given preference over a blind poor mind, even though this preference was due to religion. In contrast, the lower the status of a group, the more minor their sins were overlooked, but when sins increased, accountability followed. The island of Sardinia is very famous. It was conquered around the year 90AH. There was quite some dishonesty in the booty from there, whoever lay his hands on something took it. After conquering, they were returning by ship when a voice came from the unseen, “Oh Allah, drown them”, and they all drowned. (Isha‘at)^[53]Similar to the previous places where Isha‘at is cited, the reference here is again an oversight and is from Al-Kamil fi al-Tarikh. Ibn al-Athir mentions this incident under the events that took … Continue reading

Concluding words

There were the sayings of the Prophet (may Allah bless him and grant him peace) which we mentioned at the beginning of this section and these incidents [that followed] are examples [to demonstrate the verses]. The pages of history are full of these [incidents]. What is happening today is in front of us – the means of irreligiosity we choose with our own hands. We are becoming engrossed in sins with passion. Our worries and poor condition is increasing and now, collectively, situations are being created to turn away from Islam. Every part of Islam is being abandoned. Now, if there is a solution, it is only in firmly adhering to religion and abstaining from sins. However, who can mention these old fashioned words and to whom? It is only to Allah that a complaint is made and assistance is sought.

To be continued…

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