The following is the draft translation of the speech of the Sheikh, please note the translation does not do justice to the speech which was in a powerful poetic style, please refer to the arabic source for accurate meanings:
بسم الله الرحمن الرحيم
The Speech Of The Amir Of Hizb ut-Tahrir, The Scholar Sheikh Ata’ Ibn Khaleel Abu Al-Rishta (May Allah Protect Him) To All The Muslims On The Occasion Of The Anniversary Of Eighty-five Years Since The Destruction Of The Khilafah
Alhamdullilah and prayer and peace be upon Rasulallah (saw) and on his relatives, companions and those who follow him.
Yesterday was the memorandum of Al-Israa’ and Al-Mi’raj, the Muslims celebrated, the speakers gave speeches, the spokesmen talked, and revealed their yearning for Al-Aqsa and for praying in it, then the singers sang praisings and songs, some wept and others grieved… but those spokesmen and speakers and chanters did not mention what protected Al-Aqsa and Palestine, and when it was eliminated, Palestine and Al-Aqsa were gone as well, they did not mention Al-Khilafah the protector of religion and life, they did not mention Al-Khalifah who they fight behind him and are protected by him, isn’t this strange and bizarre?!
We talk about Palestine and Al-Aqsa, about Al-Mi’raj and land of Israa’, the good blessed land, and we do not mention the Khilafah which conquered it, and which saved it, and protected it… The speakers did not mention how this blessed land could be restored, while a few of its people call openly for sharing it with Jews, the speakers didn’t mention how the helmet of Islam could be protected, and how honor and sanctities could be protected, and how tearing of Muslims could be stopped, and how to eliminate the influence of the Kafer colonists in the Muslim countries, isn’t this strange and bizarre?!
Oh Muslims;
Today we remember the eighty fifth anniversary of the destruction of the Khilafah in Istanbul, by the Kafer colonists with the help of the treacherous Muslims from Arabs and Turks, on the 28 of Rajab in the year 1342 Hijri corresponding to the third of March in the year 1924 CE, and things are the same, nations fall upon us like the beasts which fall on its bowl, and we are more than one billion but similar to the scum on the sea?!
Yesterday we sent an address to you, to hurry with us to re-establish the Khilafah, we sent an address for you which called you towards the glory of this life and the afterlife, and which called you to follow the correct path and the straight road. We called you to work with us perseveringly, and never feel at rest until the flag of Al-Ukab is raised, the flag of Rasulallah (saw) to flutter high in the sky, so that you will be again the best nation sent to mankind.
How and with what did you respond?
A group of you responded and walked with the procession (together with or behind it) and accompanied us in the march to the inevitable where we will re-establish the Khilafah by the will of Allah, and raise the flag. So may Allah bless that group and reward it well.
But there were others who talked after the address:
Some said: these are deceived by their religion, Hizb ut-Tahrir is conceited by itself, it dreams about establishing the Khilafah, it is impossible to do that these days! We say; is Hizb ut-Tahrir dreaming when it recites the promise of Allah of succession to those who believe and do goodness;
((وَعَدَ اللَّهُ الَّذِينَ ءَامَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ))
“Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them.” [An-Nur: 55]
Is Hizb ut-Tahrir dreaming when it reads the Hadith of Rasulallah (saw) of the new return of the Khilafah:
«... ثم تكون خلافة على منهاج النبوة»
“…Then there will be Khilafah on the steps of the prophecy”?
Would the Khilafah be impossible in the countries of the Muslims? Would ruling by Islam be impossible in the countries of the Muslims? And ruling by other than Islam in the countries of the Muslims be impossible but an actual fact? What’s wrong with you, how do you judge?
It was said that Hizb ut-Tahrir has no other merchandise except the Khilafah, wherever it goes it talks about the Khilafah, it doesn’t know anything else, and has no other companion…
Yes, the Khilafah is the merchandise and the industry, it is the glory and the defense, it is the protector of religion and life, it is the origin and decision, with it Ahkam are executed, and the hudud are implemented, conquests are achieved and heads are raised high by truth. It is the one with which the Muslims ruled, even before staring to prepare Rasulallah (saw) to be buried -in spite of the importance and gravity of that matter- all because of the greatness of the Khilafah and its importance. The great Sahaba (companions) found that it was more important to be engaged with it (appointing a Khalifah), than that great duty: which was to prepare Rasulallah (saw) to be buried.
Yes, the Khilafah is the merchandise and the industry, it is the one which will destroy state of Jews and return Palestine all of Palestine completely to the lands of Islam, it will destroy the dominion of Hindus in Kashmir, and that of Russians in Chechnya, all of the Caucuses and Tatarstan, it will return Kyrine to its origin, and all the countries of Islam to their origin and resolution. It will liberate the countries and the people from the influence of the Kafer and its allies, and the tyranny of its men and followers. It will forbid the tearing of Iraq and Sudan, and return integrity to Somalia, and eliminate the borders and obstructions which the Kafer colonists had drawn from the Pacific Ocean where there is Indonesia and Malaysia to the Atlantic ocean where there is Morocco and Andalusia. It will spread justice and goodness and glorify Muslims and Islam, it will eliminate oppression, evil and will disgrace Kufur and Kuffar.
Someone may say, will the Khilafah do all of this? Will it give us victory and drive defeat away? We say, yes, Allah (swt) says:
((إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ))
“O ye who believe! If ye will help (the cause of) Allah, He will aid you, and plant your feet firmly” [Muhammad: 7]
The actual victory of Allah is not complete except by the establishment of the state of Islam which implements its Ahkam, if it was established Allah will grant triumph to it, it will be solidified and glorified, it will be respected by its friends and feared by its enemies. Rasulallah says about this:
«الإمام جُنَّة يُقاتل من ورائه ويُتقى به»
“The Imam is a shield, we fight behind him and are protected by him” so the Khalifah and the Khilafah are a shield, that means a protection, and he who has protection, will finally be victorious by the will of Allah, his rights won’t be lost, nor his country, and his enemies dare not come near him. This is illustrated by the history of the Khilafah, so where is Byzantine and its scepter? Where are Madian and the emperors of Kisra?
Who raised the voice with Allahu Akbar in those countries which spread on the length and width of the earth, from ocean to ocean, if it was not for the state of Islam and the soldiers of Islam and justice of Islam? If the Khilafah knew about another land across the two oceans east and west, it would have waded through their waters to call for Allah Al-Raheem Al-Azeez Al-Hakeem. (Allah the most Gracious, most Merciful, most honored and most sapient)
Oh Muslims;
It is obvious from the import of these statements that our call did not affect some people, because they still believe that the issue of the Khilafah is so far that it is impossible, such people do not need more speeches or addresses, because they are overwhelmed with what overwhelmed them.
There were other statements after the address; those who said it were shy, as if they admit their helplessness or inability to follow the procession:
A few smiled after hearing the address and went along,
A few indulged in the language and chose the best of expressions to praise the address and then went along,
All of these responded to the address by words and not by deeds, which is worthless, it is similar to someone who draws a loaf for a hungry person.
Oh Muslims;
Others took another side from what preceded and said:
Yes, the promise of Allah is the truth, and the good tidings of his Rasul is the truth, but this has its time in the Book of Allah, it will be realized when its time is due, so there is no need for a party to work for it these days, when the rulers are pursuing those who call for Islam, they torture them until death, so there is no need to bear hardships for something which will come in due time!
This saying reveals a bit of piety, but it is that of the simple people or lets say the common amongst the Muslims. It is true that the Khilafah will come back, and it will come back in the due time which Allah knows. But Allah (swt) will not send angels from the sky to establish it for the people, it is not that the people will sleep and wake up to see the Khalifah and the Khilafah saluting them and wishing them a good morning!
Allah has norms in this universe, which were brought to us by his messengers and prophets, that the promise of Allah and the good tidings of His Rasul will be realized by the work of the faithful, honest people, this is the path which Rasulallah (saw) and his companions followed, as well as the other Khulafah who came after them.
Rasulallah (saw) prayed for Allah with his Companions in Mecca, in an atmosphere full of the brutality of ignorance and its tyranny. Rasulallah (saw) continued to call for Islam, and asked support from the tribes thirteen times, he sent Mus’ab to Medina, he bore harm and difficulties until he was able to establish the first Islamic state in Medina. All of this and Rasulallah was inspired by Allah, and he is the most beloved to Allah of all creatures, yet Allah did not send angels for Rasulallah to establish the state for him while he and his companions sat without any work, nor were they asleep and when they woke up and opened their eyes they found a state and army ready, they did not gather the spoils without making any effort for the call to Allah as He wishes and likes. This is not how it was, Rasulallah struggled and struggled in Mecca, he emigrated in distress, he fought in Badr, he arranged the rows, and prepared the people for fighting, then he entered Al-Areesh asking Allah to grant victory to him, it was after and not before that, when Allah sent his angels to fight with the Muslims…. Did you see how? The angels fight alongside with the Muslims and not on their behalf, while they are sitting doing nothing. This is how it is in all times and places, Allah supports with his angels and his triumph and with supplies from Him, only Allah knows about his soldiers, but all of this is not on behalf of the Muslims but in support for them while they work faithfully and honestly.
This is the norm of Allah concerning his creation, Rasulallah manifested it for his companions and his successors followed it after him, When they heard and read about the Hadith of Rasulallah (saw) concerning the conquest of Constantinople and how he praised its Amir and army, each Khalifah was keen to send an army to conquer it, asking Allah to realize the glad tidings on his hands, so that he will deserve that great praise. They did not stop conquering to be rewarded by Allah by opening it while they were asleep and doing nothing. This is how the Muslims understood the Hadith about the glad tidings, to be a stimulus for serious work so that the glad tidings will be realised by their hands, and not to sit cross legged waiting for the glad tidings to be realized while they are just sitting.
Oh Muslims;
Aren’t eighty-five years of falling into guilt enough for those who did not work to find a Khalifah and pay him homage, to repent and work with those who work? Didn’t Rasulallah (saw) say:
«ومن مات وليس في عنقه بيعة مات ميتة جاهلية»
“Whosoever dies while there was no bay’ah (pledge of allegiance to Khalifah) dies the death of Jahiliyya (ignorance).” Isn’t it time for the hearts of those who believe, to be humble when mentioning Allah and the truth which was revealed?
Aren’t eighty-five years of alienation and the non existence of Khilafah enough -until we became like orphans on the table of the wicked- weren’t those years enough for us to become aware and wake up?
Aren’t eighty-five years of the falling of the nations on us similar to the falling of the beasts on their dish, don’t we take lessons and learn.
Aren’t eighty five years of consequent disasters on our heads enough:
The Jews usurped Palestine, and spread to other than Palestine, here you can observe their crimes in Palestine and Lebanon reaching the people, trees and stones, and any bad deed which any person could think of, yet the rulers of Muslims, instead of leading their armies -which are contained in the camps- to Jihad, you see their representatives meeting in Malaysia and Lebanon, then rush out to New York seeking solutions from the resolutions of the Security Council, the resolutions of the Kafer Colonist countries, the resolutions of America the greatest guardian for Jews. So if the 1701 resolution was issued they will snatch it and clap for the selling of the Lebanese blood, for a fatal resolution in the market of the American-French struggle, they bless it while it achieves for the Jews what they could not realize by wars!
These are your rulers Oh Muslims, the Jews assault and undertake crimes, and the rulers are heedless, they even support Jews and clap for them, the best is the one who will shake up and say: if the aggression of Jews to Lebanon came near to me I will interfere, as if the hitting of Jews to his borders is not getting near to him! Another sends a delegation to Gaza Strip convincing them to forgive the Jews and make a truce with them, he finds no harm in the slaughtering and killing which Jews commit in Palestine, to recommend forgiveness and excuse and that Allah favors the charitable!
This is our catastrophe in Palestine and what is around it, but the lands of Muslims are burdened with other disasters, the Hindus usurped Kashmir, and Russians tightened their grip on Chechnya all of Caucuses and Tatarstan, Kyrine is gone, after being the fortress of Muslims in the north of the Black Sea, the twin of its fortress in the south, then America, Britain and their allies invaded Iraq and Afghanistan, in China the grip was tightened on East Turkistan by killing and driving away, the influence of the Kafer Colonists spread in the Muslim countries…. So aren’t these years which are full of disasters on our heads are enough to make the blood boil in our veins, and move the bodies and the feet and the minds and hearts, to return the glory of Islam by restoring its state?
Isn’t it strange and bizarre to have among us, after all what we learnt of glory which we lived under Al-Khilafah and what we witnessed of humiliation after the demolishment of the Khilafah, until we became the lowest of nations, insignificant and worthless, isn’t it strange and bizarre to have among us some people who do not work to restore the Khilafah again, and accomplish this great duty, the correct and straight path to the glory of life and the afterlife?
Isn’t it strange and bizarre to have among us he who says it is impossible for the Khilafah to be restored, or some who say, establish the Khilafah and after establishing it, we will support and back you and witness that you are truthful, or some who say there is no need to work for it, because it will be established in its due time, so why bear the trouble for something that will come on its due time which is mentioned in the Kitab (Quran)?!
Then isn’t it strange and bizarre and sad, that after someone shows support he will retreat when things become serious, he mentions one excuse after another. But if he gave the support, he would be with Mus’ab, Usaid, Saad and Asad, he will rejoice in the victory of Allah in life exactly as they did, and he will win the pleasure of Allah in the afterlife, and he will sit with them on a chair of truthfulness in front of God - the most capable?
Oh Muslims;
I swear by Allah, you will not return to be the best nation sent to people, unless you get ready to establish the Khilafah, I swear by Allah, that you will not get the prestige which Allah and His Rasul like, unless you judge by his Shari’ah, and you will find no resistance in yourselves and you submit with full submission.
I swear by Allah that disgrace will not leave you and you will not be masters of the world, unless you cling to the Book of Allah and the Sunnah of His Messenger, hold tightly to them wherever you stay or travel.
Oh Muslims;
Yesterday we made an address for you, some responded, some supported some were reluctant and some let us down….
Today we won’t tell you that those who responded and supported are enough, and away with those who were reluctant and who let us down. But we hope that Allah will guide those who were reluctant to the rational matter, and strengthen the will of those who let us down. To return back to the former goodness, we will continue to call you to the glory of this life and the afterlife, because the leader does not say that his people are liars, he believes them and advises them, there will be goodness in this nation until the day of judgement, those who let us down yesterday, may follow us today or tomorrow, because we carry goodness and advice by the will of Allah, these two things will have a place in the hearts and will push the astray to repent by the will of Allah.
As for us, we Shabab of Hizb ut-Tahrir, we won’t despair, and whether you hurry up to support and help, or were slow, we will stick to our commitment to Allah, and will follow the guidance of Rasulallah (saw), nothing will stop us -by the will of Allah. Neither the conspiracies of the Kuffar nor their deceit, nor the prisons of the agents or their tyranny, nor the aggravation of misery and the long awaiting of relief, nor the hardness of living and difficulty of the way out, we will continue to walk fast in perseverance and diligence, and faithfulness to Allah, and honesty to His Rasul pledging Allah to honor us by enabling us to establish the Khilafah, because it fills the eye and the heart, and it is the goodness from the creator of mankind, we see it in our own eyes, although they think it is distant, we feel relieved by its closeness, if the crisis aggravates, our eyes look there: to help from Allah and a near victory, and a greater pleasure from Allah, and bring good news to the believers.
The saying of Allah (swt) is enough for us;
((إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ))
“We will, without doubt, help Our messengers and those who believe, (both) in this world's life and on the Day when the Witnesses will stand forth.” [Ghafer 51]
Our last prayer is Al-Hamdulillah Rab Al-Alameen
Wassalamu Alaikum wa Rahmatullahi wa Barakatuhu
28 Rajab 1427 AH
22 August 2006 CE
Source
The profile of the Sheikh, his books and other speeches, articles, etc are available on his website in Arabic: http://www.hizb-ut-tahrir.info/arabic/index.php/HTAmeer
Wednesday, October 4, 2006
Activist for Khilafah in PK files suite for damages against false implication on terrorism charges
In a press note (PN06055) dated 14th September 2006 Shahzad Shaikh, The Deputy Spokesman of Hizb ut-Tahrir in Pakistan said:
Member of Hizb ut-Tahrir files a civil suite for damages against his false implication on terrorism charges
Senior civil judge Mr. Sayyed Ikram ur Rehman issued notices to SHO Nazimabad Karachi, Mehmood Khan, and Sub Inspector, Abdul Razzak (investigation officer), to appear in his court on 5th October 2006. The notices were issued in response to the suite for damages filed by member of Hizb ut Tahrir, Mr. Shahid Mehmood, worth Rs. 1.8 million. Mr. Shahid Mehmood was kidnapped by SHO Nazimabad on 27th April 2006 at 4.30 a.m. from his house and implicated in a false and baseless case. Later judge of the Anti Terrorism Court 2, Mr. Ferooz Bhati, dropped the charges and ordered the release of Mr. Shahid Mehmood.
Member of Hizb ut-Tahrir files a civil suite for damages against his false implication on terrorism charges
Senior civil judge Mr. Sayyed Ikram ur Rehman issued notices to SHO Nazimabad Karachi, Mehmood Khan, and Sub Inspector, Abdul Razzak (investigation officer), to appear in his court on 5th October 2006. The notices were issued in response to the suite for damages filed by member of Hizb ut Tahrir, Mr. Shahid Mehmood, worth Rs. 1.8 million. Mr. Shahid Mehmood was kidnapped by SHO Nazimabad on 27th April 2006 at 4.30 a.m. from his house and implicated in a false and baseless case. Later judge of the Anti Terrorism Court 2, Mr. Ferooz Bhati, dropped the charges and ordered the release of Mr. Shahid Mehmood.
Naveed Butt: Lets all pledge to work for Khilafah
In a press statement (PR06053) dated 16th August 2006, Naveed Butt - the official spokesman of Hizb ut-Tahrir in Pakistan said:
On the day of the destruction of the Khilafah lets all pledge that we would not hesitate to sacrifice anything for the establishment of the Khilafah
Approximately 85 Hijri years ago on 28th of Rajab 1342 A.H. corresponding to 3rd of March 1924 the treacherous Mustafa Kemal with the help of the British officially abolished the Khilafah. Boasting this “great success” the British Foreign Minster Lord Curson declared before the House of Commons on 24th of July 1924: “The point at issue is that Turkey has been destroyed and shall never rise again, since we have destroyed her spiritual power: the Khilafah and Islam.” And then it happened precisely what he had said. Not only Turkey but also the whole Ummah slipped from its respected place in the world to the humiliated position never seen in its history before. The Kufar tore the huge state into numerous small statelets. These states were actually prisons to keep Muslims divided and weak. Over each prison the imperialists appointed a prison guard of the likes of Musharraf and Karzai. Then the Kafir imperialists attacked these prisons one after the other. They exploited the Ummah economically, politically and socially whilst the job the Muslim ruler was to support and protect the imperialist during its loot and plunder. Hence, whether it was the oil of the Arab countries or diamonds and precious stones of the African Muslim land; whether it was the armies of Pakistan and Bangladesh or the gas of the Central Asian states all of these resources began to be used for the interest of the Kafir imperialist, specially America. After destroying the Ummah’s unison the imperialist gave Muslims hollow slogans of nationalism and useless platforms such as the Arab League. But the biggest deception and fraud was the OIC, which not only stood as a mute spectator during Palestine, Kashmir, Bosnia, Kosovo, Chechnya, Iraq, Afghanistan and Lebanon massacres but also rubber-stamped the policies and decisions of the imperialist along with declaring imperialist’s tool, the United Nations, as the sole saviour of the Muslim Ummah. During the first Iraq war these agent Muslim rulers not only supported American financially but also donated Muslim blood by sending Muslim armies to help America. And till today, whether it is Wana or Afghanistan the treacherous rulers are killing their own Muslim brothers with their own hands. In this so-called war on terrorism the whole Ummah is on one side whilst the traitor Muslim rulers, flanked with the imperialist, are on the other. Muslims during their history of more than thousand years had been exposed to various tragedies but they always had that platform and umbrella under which they could come together and deal with the crises. That platform was that of the state. Whether it was the onslaught of the Tartars or the warring crusades, Muslims did lose ground temporarily but never accepted defeat or slavery. Knowing this Kufar demolished the platform through which Muslims used to unify their strength, courage and the strength of their Iyman (belief) i.e. the Islamic State. This is what the prophet of Allah Muhmmad (saaw) point towards when he said: إنّمَا الاِمَامُ جُنّةٌ يُقَاتَلُ مِنْ وَرَائِهِ وَيُتّقَى بِهِ“Indeed, only the Khaleefah is a shield, from behind whom the Muslims fight and by whom the Muslims are protected.” (Muslim)Khilafah in its weakest period continued to fulfil its responsibility of being a shield. In 1901 Sultan Abdul Hameed II rejected the proposal of the head of the Zionist movement, Dr. Herzl, of allowing Jews to settle permanently in Palestinian in return for monetary benefits, even though at that time Khilafah was in debt. Just hundred years ago at a time when the Uthmani Khilafah was mocked as the Sick Old Man of Europe, the French staged a play that defamed the RasullAllah (sallAllaho alayhi wa sallam), written by Voltaire. The French ambassador was duly summoned by the Khaleefah. The French envoy was first made to wait for a few hours. Then Khalifah Abdul-Hamid II then came out in full battle dress. He then laid a sword out in front of the envoy and the envoy was ordered to leave. France got the message and stopped the play. Same warning was issued to Britain, the reply was that the tickets were sold out, and banning the play would be an infringement on the freedom of its citizens. So the following edict was issued by the Khaleefah, saying in no unclear terms, “I will issue an edict to the Islamic Ummah declaring that Britain is attacking and insulting our Prophet. I will declare Jihad.” Hence when this ultimatum reached Britain, she also stopped the play. In contrast everybody knows the response of our rulers when Denmark disrespected the Messenger of Allah (saaw). This fact might be astonishing for a lot of people that just two centuries ago during the rule of Khaleefah Salem III his governor of Algeria, used to collect annually $642,000 worth of gold and 12,000 Uthmani gold liras as tax. This was in return for the freeing of American prisoners in Algeria and to grant safe passage for American ships in the Atlantic Ocean. Furthermore, a call of one woman used to be enough to mobilise the armies of Khaleefah Mo’tasim Billah and in another case the armies of wali of Iraq, Hajaj bin Yousaf, whilst today more than fifty dumb and deaf rulers cannot hear the screams of thousands of Muslim women coming from Palestine, Kashmir, Afghanistan, Lebanon and Iraq. This is the difference between one Khaleefah and more than fifty agents rulers.
To attract Ummah’s attention towards the dire need for the establishment of the Khilafah ‘ala Minhaj an-Nabowah and to help the Ummah realise the problems faced by the Ummah in the absence of this Khialfah, Hizb ut-Tahrir is going to observe “Yum-e-Saqoot-e-Khilafat” (the day of the destruction of the Khilafah) on 28th Rajab 1427 A.H. corresponding to 22nd August 2007, throughout the world. This includes Turkey, Syria, Palestine, Lebanon, Jordan, Uzbekistan, Tajikistan, Kyrgyzstan, Indonesia, Malaysia, Bangladesh and Pakistan among other countries. In order to highlight this huge tragedy and the need for the unification of the Ummah under a single Ameer by establishing the Khilafah, Hizb ut-Tahrir has decided different activities for different countries. In this regard over 500,00 leaflets in total have been distributed in Karachi, Lahore, Islamabad, Rawalpindi, Peshawar and some other cities. Furthermore, in the last few days activists of Hizb ut-Tahrir have given over 1,500 public speeches in markets, buses, wagons, outside Mosques and other public places in which they not only presented a clear picture of the current miserable situation of the Ummah but also invited them to become the world power by establishing the Khilafah. Moreover, sticker and poster campaign has also been initiated in which tens of thousands of stickers and poster will be plastered across major cities of Pakistan. Hizb ut-Tahrir in reference to this date wants to produce mass awareness that the only practical method to solve all major problems of the Muslim Ummah is to establish the Khilafah ‘ala Minhaj an-Nabowah. On that day we must pledge that we would not hesitate to sacrifice anything including our life and property in our struggle to establish the Khilafah. And we will take the Ummah in this world to the position, which it deserves.
Naveed Butt - The Official Spokesman of Hizb ut-Tahrir in Pakistan
On the day of the destruction of the Khilafah lets all pledge that we would not hesitate to sacrifice anything for the establishment of the Khilafah
Approximately 85 Hijri years ago on 28th of Rajab 1342 A.H. corresponding to 3rd of March 1924 the treacherous Mustafa Kemal with the help of the British officially abolished the Khilafah. Boasting this “great success” the British Foreign Minster Lord Curson declared before the House of Commons on 24th of July 1924: “The point at issue is that Turkey has been destroyed and shall never rise again, since we have destroyed her spiritual power: the Khilafah and Islam.” And then it happened precisely what he had said. Not only Turkey but also the whole Ummah slipped from its respected place in the world to the humiliated position never seen in its history before. The Kufar tore the huge state into numerous small statelets. These states were actually prisons to keep Muslims divided and weak. Over each prison the imperialists appointed a prison guard of the likes of Musharraf and Karzai. Then the Kafir imperialists attacked these prisons one after the other. They exploited the Ummah economically, politically and socially whilst the job the Muslim ruler was to support and protect the imperialist during its loot and plunder. Hence, whether it was the oil of the Arab countries or diamonds and precious stones of the African Muslim land; whether it was the armies of Pakistan and Bangladesh or the gas of the Central Asian states all of these resources began to be used for the interest of the Kafir imperialist, specially America. After destroying the Ummah’s unison the imperialist gave Muslims hollow slogans of nationalism and useless platforms such as the Arab League. But the biggest deception and fraud was the OIC, which not only stood as a mute spectator during Palestine, Kashmir, Bosnia, Kosovo, Chechnya, Iraq, Afghanistan and Lebanon massacres but also rubber-stamped the policies and decisions of the imperialist along with declaring imperialist’s tool, the United Nations, as the sole saviour of the Muslim Ummah. During the first Iraq war these agent Muslim rulers not only supported American financially but also donated Muslim blood by sending Muslim armies to help America. And till today, whether it is Wana or Afghanistan the treacherous rulers are killing their own Muslim brothers with their own hands. In this so-called war on terrorism the whole Ummah is on one side whilst the traitor Muslim rulers, flanked with the imperialist, are on the other. Muslims during their history of more than thousand years had been exposed to various tragedies but they always had that platform and umbrella under which they could come together and deal with the crises. That platform was that of the state. Whether it was the onslaught of the Tartars or the warring crusades, Muslims did lose ground temporarily but never accepted defeat or slavery. Knowing this Kufar demolished the platform through which Muslims used to unify their strength, courage and the strength of their Iyman (belief) i.e. the Islamic State. This is what the prophet of Allah Muhmmad (saaw) point towards when he said: إنّمَا الاِمَامُ جُنّةٌ يُقَاتَلُ مِنْ وَرَائِهِ وَيُتّقَى بِهِ“Indeed, only the Khaleefah is a shield, from behind whom the Muslims fight and by whom the Muslims are protected.” (Muslim)Khilafah in its weakest period continued to fulfil its responsibility of being a shield. In 1901 Sultan Abdul Hameed II rejected the proposal of the head of the Zionist movement, Dr. Herzl, of allowing Jews to settle permanently in Palestinian in return for monetary benefits, even though at that time Khilafah was in debt. Just hundred years ago at a time when the Uthmani Khilafah was mocked as the Sick Old Man of Europe, the French staged a play that defamed the RasullAllah (sallAllaho alayhi wa sallam), written by Voltaire. The French ambassador was duly summoned by the Khaleefah. The French envoy was first made to wait for a few hours. Then Khalifah Abdul-Hamid II then came out in full battle dress. He then laid a sword out in front of the envoy and the envoy was ordered to leave. France got the message and stopped the play. Same warning was issued to Britain, the reply was that the tickets were sold out, and banning the play would be an infringement on the freedom of its citizens. So the following edict was issued by the Khaleefah, saying in no unclear terms, “I will issue an edict to the Islamic Ummah declaring that Britain is attacking and insulting our Prophet. I will declare Jihad.” Hence when this ultimatum reached Britain, she also stopped the play. In contrast everybody knows the response of our rulers when Denmark disrespected the Messenger of Allah (saaw). This fact might be astonishing for a lot of people that just two centuries ago during the rule of Khaleefah Salem III his governor of Algeria, used to collect annually $642,000 worth of gold and 12,000 Uthmani gold liras as tax. This was in return for the freeing of American prisoners in Algeria and to grant safe passage for American ships in the Atlantic Ocean. Furthermore, a call of one woman used to be enough to mobilise the armies of Khaleefah Mo’tasim Billah and in another case the armies of wali of Iraq, Hajaj bin Yousaf, whilst today more than fifty dumb and deaf rulers cannot hear the screams of thousands of Muslim women coming from Palestine, Kashmir, Afghanistan, Lebanon and Iraq. This is the difference between one Khaleefah and more than fifty agents rulers.
To attract Ummah’s attention towards the dire need for the establishment of the Khilafah ‘ala Minhaj an-Nabowah and to help the Ummah realise the problems faced by the Ummah in the absence of this Khialfah, Hizb ut-Tahrir is going to observe “Yum-e-Saqoot-e-Khilafat” (the day of the destruction of the Khilafah) on 28th Rajab 1427 A.H. corresponding to 22nd August 2007, throughout the world. This includes Turkey, Syria, Palestine, Lebanon, Jordan, Uzbekistan, Tajikistan, Kyrgyzstan, Indonesia, Malaysia, Bangladesh and Pakistan among other countries. In order to highlight this huge tragedy and the need for the unification of the Ummah under a single Ameer by establishing the Khilafah, Hizb ut-Tahrir has decided different activities for different countries. In this regard over 500,00 leaflets in total have been distributed in Karachi, Lahore, Islamabad, Rawalpindi, Peshawar and some other cities. Furthermore, in the last few days activists of Hizb ut-Tahrir have given over 1,500 public speeches in markets, buses, wagons, outside Mosques and other public places in which they not only presented a clear picture of the current miserable situation of the Ummah but also invited them to become the world power by establishing the Khilafah. Moreover, sticker and poster campaign has also been initiated in which tens of thousands of stickers and poster will be plastered across major cities of Pakistan. Hizb ut-Tahrir in reference to this date wants to produce mass awareness that the only practical method to solve all major problems of the Muslim Ummah is to establish the Khilafah ‘ala Minhaj an-Nabowah. On that day we must pledge that we would not hesitate to sacrifice anything including our life and property in our struggle to establish the Khilafah. And we will take the Ummah in this world to the position, which it deserves.
Naveed Butt - The Official Spokesman of Hizb ut-Tahrir in Pakistan
Leaflet about 28th Rajab & fall of Khilafah from Pakistan
The following leaflet is from a new website which contains English & Urdu articles: http://www.28rajab.com
بسم الله الرحمن الرحيم
On 28 Rajab, the Day of the Fall of the Khilafah, commit to establish the Khilafah ‘ala Minhaj an-Nubuwwa!
O Muslims of Pakistan!
On 28 Rajab 1427 AH, it will have been 85 years since the Kafir colonialists, led by Britain and assisted by Arab and Turkish collaborators, destroyed the Khilafah. After the fall of the Khilafah, the Kafir colonialists fell upon the Muslims, attacking their unity, lands, wealth, lives, honour and deen.
The Kafir colonialists divided the Muslim Lands, tearing them into over fifty pieces. Over each piece, the Kafir colonialists appointed an agent ruler, who allowed them to exploit the lands and the wealth of the Ummah in exchange for his throne. And then, the Kafir colonialists granted the Jews a state in the blessed lands of Palestine, the lands of the Isra and Mi’raj of RasulAllah صلى الله عليه وسلم. As for the agent rulers, they allowed the Jews not only to occupy Palestine, but to even acquire dominance beyond Palestine. All this only encouraged nations to fall upon the Muslims and occupy their lands, one after another.
As for you, O Muslims of Pakistan, you have not only shared in the suffering of other Muslims since the fall of the Khilafah, you have been afflicted directly. In 1947, Britain, who had seized the Indian Subcontinent from the Muslim rulers, ensured that most of the Indian Subcontinent was given to the Hindu mushrikeen, whilst your forefathers were left with the smaller, poorer regions. Britain left Kashmir as a bleeding wound within the Islamic Ummah, by leaving Kashmir under Hindu authority, despite the fact that the majority of Kashmir’s population were Muslims. And in 1971, supported by the Hindu mushrikeen, the Kafir colonialists oversaw a bloody division of Pakistan, which further divided and weakened the Muslims.
Since September 11, the fall of the Khilafah has been felt more than ever before, as the calamities have increased in their number and severity. Assisted by the agent Muslim rulers who made available land bases, sea ways and air corridors to her, America brutally attacked Afghanistan and then Iraq, destroying cities, towns and villages, torturing and humiliating prisoners of war, and not sparing even women, children and the elderly. And encouraged by the treachery of the agent rulers of the Muslims, the Jews and the Hindu mushrikeen increased in their arrogance against the Muslims.
Moreover, now the Kuffar even strike at the very reason for the life of the Muslims as an Ummah, their deen, Islam. The Kuffar’s desecration of the Qur’an, their insulting of RasulAllah صلى الله عليه وسلم and the repeated references to the Crusades by President Bush exposes their hatred of Islam and Muslims. Today, America fights Islam with all available means, including media and education, so as to spread false concepts, committing tens of millions of dollars for this purpose in Pakistan alone. And under the pretext of “anti-terrorism,” America has sponsored laws in the Muslim countries to detain any Muslim without charge i.e. the Muslim has become guilty until proven innocent!
O Muslims of Pakistan!
Since the fall of the Khilafah on 28 Rajab, 1342 AH, the Kuffar fell upon you even though the Ummah today has millions of Muslim soldiers, greater in numbers and bravery than any army in the world, and has been blessed with a great share of world’s oil, gas, minerals and agricultural land, as well as hundreds of millions of talented sons and daughters. RasulAllah صلى الله عليه وسلم warned the Muslims,
يوشك أن تداعى عليكم الأمم من كل أفق كما تداعى الأكلة على قصعتها قيل: يا رسول الله، أمن قلة بنا يومئذ؟ قال: أنتم يومئذ كثير، ولكن تكونون غثاء كغثاء السيل ينتزع المهابة من قلوب عدوكم ويجعل في قلوبكم الوهن قال: قلنا وما الوهن؟ قال: حب الدنيا وكراهية الموت
“The nations will fall upon you attacking you as those who fall upon a meal. They asked: O RasulAllah will that be because we are few in number. He replied: You will be in large number but you will be like the froth on the water and your hearts will be stricken by Wahan. They asked: What is Wahan? He replied: Love of dunya and fear of death.”
However, realise that RasulAllah صلى الله عليه وسلم also directed you to that which will elevate you to your rightful position on the earth, an Islamic State led by a righteous Khaleefah. RasulAllah صلى الله عليه وسلم declared,
إنّمَا الاِمَامُ جُنّةٌ يُقَاتَلُ مِنْ وَرَائِهِ وَيُتّقَى بِهِ
“Indeed, only the Khaleefah is a shield, from behind whom the Muslims fight and by whom the Muslims are protected.” (Muslim)
Whilst the Khilafah State remained a shield for the Muslims, it was the leading state for over a thousand years. The Islamic education was such that the Khilafah’s universities were the favoured destination in the world for the princes and princesses of Europe. The Islamic economy was such that Khilafah was the envy of the world and there was even a time when there was none needy of Zakah! And the Khilafah’s soldiers, seeking martyrdom or victory, spared no effort in opening new lands for the deen of Islam, including the lands in which you reside through the young general Muhammad bin Qassim, may Allah سبحانه وتعالى have mercy on him.
O Muslims of Pakistan!
Your forefathers exhausted all efforts available to them to prevent the fall of the Khilafah at the hands of the Kuffar- in protest the Muslims raised their voices in many forums and took to the streets, with the Muslim women even giving up their jewellery to help the cause. This 28 Rajab, on the Day of the Fall of the Khilafah, we call you to remember the loss of the Khilafah as it should be remembered, in the masajid, the markets and the public places.
By the permission of Allah سبحانه وتعالى, the coming Khilafah Rashidah will gather the Ummah’s vast lands, immense resources and millions of brave soldiers, unifying the Muslims as the most powerful and wealthy state in the world. We call you to take your share in the reward of the work to establish the Khilafah Rashidah, whose return is promised by RasulAllah صلى الله عليه وسلم . RasulAllah صلى الله عليه وسلمdeclared,
ثم تكون خلافة على منهاج النبوة
(أخرجه الإمام أحمد في مسنده)
“Then there will be Khilafah on the Method of the Prophethood.” (narrated by Imam Ahmed in his Musnad)
The youth of Hizb ut Tahrir are striving for the re establishment of the Khilafah Rashidah in Pakistan, as they have been doing so from Egypt to Central Asia, from Turkey to Indonesia, all the while bearing arrests, harassment and torture at the hands of the tyrant rulers and fearing none but Allah سبحانه وتعالى, Lord of the Worlds. We call you to join Hizb ut-Tahrir in its global effort to establish the Khilafah Rashidah so that again Islam is implemented as a way of life and carried to all of humankind. Allah سبحانه وتعالى declared,
هَذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ
“This is a plain statement for humankind, a guidance and instruction to those who are Al-Muttaqun (the pious)” [Surah Aali Imran 3:138]
Hizb ut-Tahrir
17 July 2006
Wilayah Pakistan
Source: http://www.28rajab.com/home/leaflets/28_rajab_leaflet.html
بسم الله الرحمن الرحيم
On 28 Rajab, the Day of the Fall of the Khilafah, commit to establish the Khilafah ‘ala Minhaj an-Nubuwwa!
O Muslims of Pakistan!
On 28 Rajab 1427 AH, it will have been 85 years since the Kafir colonialists, led by Britain and assisted by Arab and Turkish collaborators, destroyed the Khilafah. After the fall of the Khilafah, the Kafir colonialists fell upon the Muslims, attacking their unity, lands, wealth, lives, honour and deen.
The Kafir colonialists divided the Muslim Lands, tearing them into over fifty pieces. Over each piece, the Kafir colonialists appointed an agent ruler, who allowed them to exploit the lands and the wealth of the Ummah in exchange for his throne. And then, the Kafir colonialists granted the Jews a state in the blessed lands of Palestine, the lands of the Isra and Mi’raj of RasulAllah صلى الله عليه وسلم. As for the agent rulers, they allowed the Jews not only to occupy Palestine, but to even acquire dominance beyond Palestine. All this only encouraged nations to fall upon the Muslims and occupy their lands, one after another.
As for you, O Muslims of Pakistan, you have not only shared in the suffering of other Muslims since the fall of the Khilafah, you have been afflicted directly. In 1947, Britain, who had seized the Indian Subcontinent from the Muslim rulers, ensured that most of the Indian Subcontinent was given to the Hindu mushrikeen, whilst your forefathers were left with the smaller, poorer regions. Britain left Kashmir as a bleeding wound within the Islamic Ummah, by leaving Kashmir under Hindu authority, despite the fact that the majority of Kashmir’s population were Muslims. And in 1971, supported by the Hindu mushrikeen, the Kafir colonialists oversaw a bloody division of Pakistan, which further divided and weakened the Muslims.
Since September 11, the fall of the Khilafah has been felt more than ever before, as the calamities have increased in their number and severity. Assisted by the agent Muslim rulers who made available land bases, sea ways and air corridors to her, America brutally attacked Afghanistan and then Iraq, destroying cities, towns and villages, torturing and humiliating prisoners of war, and not sparing even women, children and the elderly. And encouraged by the treachery of the agent rulers of the Muslims, the Jews and the Hindu mushrikeen increased in their arrogance against the Muslims.
Moreover, now the Kuffar even strike at the very reason for the life of the Muslims as an Ummah, their deen, Islam. The Kuffar’s desecration of the Qur’an, their insulting of RasulAllah صلى الله عليه وسلم and the repeated references to the Crusades by President Bush exposes their hatred of Islam and Muslims. Today, America fights Islam with all available means, including media and education, so as to spread false concepts, committing tens of millions of dollars for this purpose in Pakistan alone. And under the pretext of “anti-terrorism,” America has sponsored laws in the Muslim countries to detain any Muslim without charge i.e. the Muslim has become guilty until proven innocent!
O Muslims of Pakistan!
Since the fall of the Khilafah on 28 Rajab, 1342 AH, the Kuffar fell upon you even though the Ummah today has millions of Muslim soldiers, greater in numbers and bravery than any army in the world, and has been blessed with a great share of world’s oil, gas, minerals and agricultural land, as well as hundreds of millions of talented sons and daughters. RasulAllah صلى الله عليه وسلم warned the Muslims,
يوشك أن تداعى عليكم الأمم من كل أفق كما تداعى الأكلة على قصعتها قيل: يا رسول الله، أمن قلة بنا يومئذ؟ قال: أنتم يومئذ كثير، ولكن تكونون غثاء كغثاء السيل ينتزع المهابة من قلوب عدوكم ويجعل في قلوبكم الوهن قال: قلنا وما الوهن؟ قال: حب الدنيا وكراهية الموت
“The nations will fall upon you attacking you as those who fall upon a meal. They asked: O RasulAllah will that be because we are few in number. He replied: You will be in large number but you will be like the froth on the water and your hearts will be stricken by Wahan. They asked: What is Wahan? He replied: Love of dunya and fear of death.”
However, realise that RasulAllah صلى الله عليه وسلم also directed you to that which will elevate you to your rightful position on the earth, an Islamic State led by a righteous Khaleefah. RasulAllah صلى الله عليه وسلم declared,
إنّمَا الاِمَامُ جُنّةٌ يُقَاتَلُ مِنْ وَرَائِهِ وَيُتّقَى بِهِ
“Indeed, only the Khaleefah is a shield, from behind whom the Muslims fight and by whom the Muslims are protected.” (Muslim)
Whilst the Khilafah State remained a shield for the Muslims, it was the leading state for over a thousand years. The Islamic education was such that the Khilafah’s universities were the favoured destination in the world for the princes and princesses of Europe. The Islamic economy was such that Khilafah was the envy of the world and there was even a time when there was none needy of Zakah! And the Khilafah’s soldiers, seeking martyrdom or victory, spared no effort in opening new lands for the deen of Islam, including the lands in which you reside through the young general Muhammad bin Qassim, may Allah سبحانه وتعالى have mercy on him.
O Muslims of Pakistan!
Your forefathers exhausted all efforts available to them to prevent the fall of the Khilafah at the hands of the Kuffar- in protest the Muslims raised their voices in many forums and took to the streets, with the Muslim women even giving up their jewellery to help the cause. This 28 Rajab, on the Day of the Fall of the Khilafah, we call you to remember the loss of the Khilafah as it should be remembered, in the masajid, the markets and the public places.
By the permission of Allah سبحانه وتعالى, the coming Khilafah Rashidah will gather the Ummah’s vast lands, immense resources and millions of brave soldiers, unifying the Muslims as the most powerful and wealthy state in the world. We call you to take your share in the reward of the work to establish the Khilafah Rashidah, whose return is promised by RasulAllah صلى الله عليه وسلم . RasulAllah صلى الله عليه وسلمdeclared,
ثم تكون خلافة على منهاج النبوة
(أخرجه الإمام أحمد في مسنده)
“Then there will be Khilafah on the Method of the Prophethood.” (narrated by Imam Ahmed in his Musnad)
The youth of Hizb ut Tahrir are striving for the re establishment of the Khilafah Rashidah in Pakistan, as they have been doing so from Egypt to Central Asia, from Turkey to Indonesia, all the while bearing arrests, harassment and torture at the hands of the tyrant rulers and fearing none but Allah سبحانه وتعالى, Lord of the Worlds. We call you to join Hizb ut-Tahrir in its global effort to establish the Khilafah Rashidah so that again Islam is implemented as a way of life and carried to all of humankind. Allah سبحانه وتعالى declared,
هَذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ
“This is a plain statement for humankind, a guidance and instruction to those who are Al-Muttaqun (the pious)” [Surah Aali Imran 3:138]
Hizb ut-Tahrir
17 July 2006
Wilayah Pakistan
Source: http://www.28rajab.com/home/leaflets/28_rajab_leaflet.html
Monday, October 2, 2006
The Effect OF Taqwa (piety) On The Life Of The Believer
The following is a draft translation of a recent arabic leaflet issued by Islamic activists in Kuwait.
بسم الله الرحمن الرحيم
THE EFFECT OF TAQWA (PIETY) ON THE LIFE OF THE BELIEVER
Allah (swt) ordered his worshippers -in many texts- to be pious, from which is his saying:
((يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ))
“O mankind! fear your Guardian Lord, Who created you from a single person” [An-Nisa’: 1] and His saying:
((وَاتَّقُواْ اللّهَ إِنَّ اللّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ))
“And fear Allah, for Allah knoweth well the secrets of your hearts” [Al-Maida: 7] and His saying:
((وَاتَّقُواْ اللّهَ إِنَّ اللّهَ خَبِيرٌ بِمَا تَعْمَلُونَ))
“And fear Allah. For Allah is well-acquainted with all that ye do” [Al-Maida: 8]. And in the Hadith which was narrated by Ahmad after Abi Thar and Mu’ath Ibn Jabal Rasulallah (saw) said:
«أوصيك بتقوى الله في سِرِّ أمرك وعلانيته»
“I recommend you to be pious to Allah in your secret and open affairs”. Mu’ath said: Oh Rasulallah advise me, he said:
«عليك بتقوى الله ما استطعت»
“Be pious to Allah as long as you can” [al-Mu’jam al-Kabeer]. Also (saw) said:
«فاتقوا الله ولو بشق تمرة»
“Be pious to Allah even with a piece of dates” [Saheeh Muslim]. He who examines the texts, realizes that the word (piety) and its derivatives were mentioned abundantly in them, and in the Qur’an it was mentioned in 239 verses, and it is difficult to count it in the Sunnah of the prophet. One should not be surprised for its being mentioned so much, if he knows that it is the key for the happiness of mankind in life and the afterlife.
The linguistic meaning of the word piety is -awe and fear- as was mentioned in Al-Taj, and in Lisan Alarab it was mentioned -I dreaded something- means I was cautious of it. It was mentioned in the Qur’an and Sunnah in its linguistic meaning. So to be pious of Allah means to dread, fear and be cautious of Him by obeying His orders and avoiding his prohibitions.
Allah (swt) said:
((وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلاَّ لِيَعْبُدُونِ))
“I have only created Jinns and men, that they worship serve Me” [Al-Thariyat: 56], worshiping here means obedience which is not realized except by abiding to the orders of Allah and avoiding His prohibitions, the reason for which mankind was created, Allah Almighty gave mankind a reward for his obedience, when we review these texts we notice that the reward is of two kinds: the first one is after death, and the second is earthly in life, the first is to achieve paradise and be safe from hell and what is more to gain the content of Allah on the day of judgment in the afterlife, Allah (swt) said:
((لِلَّذِينَ اتَّقَوْا عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ))
“For the righteous are Gardens in nearness to their Lord, with rivers flowing beneath” [Al-Imran 15] and:
((إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ))
“The righteous (will be) amid Gardens and fountains (of clear-flowing water)” [Al-hijr: 45] and:
((وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ))
“To the righteous, the Garden will be brought near” [Al-Shuara’: 90] and He (swt) also said:
((إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ))
“As to the Righteous (they will be) in a position of Security” [Al-Dukhan: 51].
As for the earthly reward, which is the theme of this word, it is abundant and multiple, many fixed texts had decisively pointed to in the Holy Qur’an, which manifested the earthly reward for the believer in his life, Allah (swt) said:
((وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْراً))
“And for those who fear Allah, He will make things easy for them.” [Al-Talaq: 4], which means that Allah facilitates the affairs of the believer and finds a relief and a quick solution for him, Allah also said:
((وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً، وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ))
“And for those who fear Allah, He (ever) prepares a way out, And He provides for him from (sources) he never could imagine” [Al-Talaq: 2-3] meaning, he who fears Allah in what He ordered and abandons what He prohibited, Allah will find a way out for him, and will provide him with the means of subsistence from a place that couldn’t cross his mind, Allah said:
((يا أَيُّهَا الَّذِينَ آمَنُواْ إَن تَتَّقُواْ اللّهَ يَجْعَل لَّكُمْ فُرْقَاناً))
“O ye who believe! if ye fear Allah, He will grant you a Criterion (to judge between right and wrong)” [Al-Anfal: 29], he who fears Allah by executing His orders and abandoning his prohibitions, will succeed in knowing truth from falsity which will be the cause of his triumph and rescue and a way out for him from the problems of life and his happiness on doomsday, Allah also said:
((وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئاً))
“If ye are patient and do right, not the least harm will their cunning do to you” [Al-Imran: 120], here Allah guides them to be safe from the evil of the vicious and the deceit of the dissolute by using patience, piety and relying on Allah who is aware of their enemies, Allah said:
((يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاً سَدِيداً، يُصْلِحْ لَكُمْ أَعْمَالَكُمْ))
“O ye who believe! Fear Allah, and make your utterance straight forward, that He may make your conduct whole and sound” [Al-Ahzab: 70-71], Allah orders the believers to fear him and worship Him as if they see Him, and to utter straightforward words without any swerving, if they do so Allah will make them succeed in doing correct deeds, Allah said:
((وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ))
“But fear Allah, and know that Allah is with those who restrain themselves” [Al-Baqara: 194], this is an order for them to obey Allah and fear Him, and telling them that He will triumph and support -in life and the afterlife- those who were pious, Allah said:
((فَأَمَّا مَن أَعْطَى وَاتَّقَى، وَصَدَّقَ بِالْحُسْنَى، فَسَنُيَسِّرُهُ لِلْيُسْرَى))
“So he who gives (in charity) and fears (Allah), And (in all sincerity) testifies to the best, We will indeed make smooth for him the path to Ease” [Al-Layl: 5-7] meaning that if someone gives away what he was ordered to give, and was pious in his affairs and was charitable, then Allah will lead him to goodness, Allah said:
((وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُواْ وَاتَّقَواْ لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالأَرْضِ))
“If the people of the towns had but believed and feared Allah, We should indeed have opened out to them (All kinds of) blessings from heaven and earth” [Al-A’raf: 96], meaning that if their hearts believed what the messengers had brought and followed it and were pious by doing the rituals and abandoning the prohibitions, then Allah will open the skies for them and the plants of earth, Allah said:
((وَاتَّقُواْ اللّهَ وَيُعَلِّمُكُمُ اللّهُ))
“So fear Allah. For it is Allah that teaches you” [Al-Baqara: 282] meaning fear Allah, watch Him in what you do, follow His orders and stop rebuking Him, then He will make you succeed in knowing truth from falsity, Allah also said:
((يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُوراً تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ))
“O ye who believe! Fear Allah, and believe in His Messenger, and He will bestow on you a double portion of His Mercy: He will provide for you a Light by which ye shall walk (straight in your path), and He will forgive you (your past): for Allah is Oft- Forgiving, Most Merciful.” [Al-Hadeed: 28] He will bring you double of his mercy and will bring you guidance with which those who are bind and ignorant will be led. Piety of a person could extend to his descendants, Allah said:
((وَأَمَّا الْجِدَارُ فَكَانَ لِغُلاَمَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحاً فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ))
“As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favor) from thy Lord” [Al-Kahf: 82] this is little of abundance which shows the effect of piety on the daily life of the believer.
Thus mankind -in his daily life- is in between two things, one is from himself which he has free will over, and the second is from Allah and lies within the sphere which dominates him (Qada), meaning the things which occur upon him or to him, and he has no control over them in order for them to occur or to stop them from happening. Revelation used to come down on the Prophet (saw) to inform him the different forms of affairs which happen from Qada (beyond our sphere of control), Allah (swt) told them that He made them victorious with angels in Badr (a battle) as well as in Hunain (another battle) and also by a wind in Al-Khandak (another battle). After the revelation stopped these matters of Qada continue without any statement or explanation, no one knows the soldiers of Allah except Allah Himself.
When we look at the texts that mention the worldly reward they came within the texts about the rewards of the afterlife. The worldly reward can be easily overlooked due to the numerous texts concerning the rewards of the afterlife, this is not strange as for Allah this life is worth less than the wing of a mosquito, the prophet (saw) said:
«لو كانت الدنيا تزن عند الله تعالى جناح بعوضة ما سقى كافراً منها شربة ماء»
“If life was -for Allah- equal to the wing of a mosquitoes, he would not have given the Kafir water to drink from it” [Sunan Al-Tirmithi], Allah (swt) said:
((وَلَلدَّارُ الآخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ))
“But best is the Home in the Hereafter, for those who are righteous. Will ye not then understand” [Al-An’am: 32] and He said:
((وَمَا الْحَيَاةُ الدُّنْيَا إِلاَّ لَعِبٌ وَلَهْوٌ))
“Nothing is the life of this world but play and amusement” [Al-An’am: 32] and He said:
((وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلاَّ لَهْوٌ وَلَعِبٌ))
“What is the life of this world but amusement and play” [Al-Ankabut: 64] and He also said:
((إِنَّمَا الحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ))
"The life of this world is but play and amusement” [Muhammad 36] and He said:
((اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ))
“Know ye (all), that the life of this world is but play and pastime, adornment and mutual boasting” [Al-Hadeed 20] and He also said:
((قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً))
“Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least” [An-Nisa’: 77].
One question is left which is; how can the Muslim achieve piety? The answer is: he achieves it by knowledge and working according to it. The proof of that is the saying of Allah (swt):
((إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء))
“Those truly fear Allah the most, among His Servants, are those who have knowledge” [Fater: 28] meaning that the scholars who know Allah well and fear Him the most. As knowing Allah -the Great, the Capable who is described with perfection and with the 99 attributes, the more we know Allah, the more we get acquainted with Him, therefore the fear of Him will be more and greater. Aisha (r.a) said:
«صنع النبي صلى الله عليه وسلم شيئا فرخص فيه فتنزه عنه قوم فبلغ ذلك النبي صلى الله عليه وسلم فخطب فحمد الله ثم قال: ما بال أقوام يتنزهون عن الشيء أصنعه فوالله إني لأعلمهم بالله وأشدهم له خشية»
“Rasulallah made something and allowed people to follow it, a few refrained from following, Rasulallah (saw) came to know that, so he gave a speech, thanked Allah then said: what is wrong with these people, they refrain from following what I did, I swear by Allah to be the most acquainted with Him and fear Him most” [Saheeh Al-Bukhari], Anas -may Allah be pleased with him- said:
«خطب رسول الله صلى الله عليه وسلم خطبة ما سمعت مثلها قط قال: لو تعلمون ما أعلم لضحكتم قليلاً ولبكيتم كثيراً قال: فغطى أصحاب رسول الله صلى الله عليه وسلم وجوههم لهم خنين»
“Rasulallah gave a speech -which I never heard better than it- he said: if you knew what I know, you would laugh a little then weep a lot, he said, then the companions of Rasulallah (saw) covered their faces and snuffled from crying” [Saheeh Al-bukhari]. To be ignorant of the shar’i Ahkam leads to sin, Allah Al-Mighty said:
((أَنَّهُ مَن عَمِلَ مِنكُمْ سُوءاً بِجَهَالَةٍ))
“If any of you did evil in ignorance” [Al-An’am: 54] He also said:
((ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُواْ السُّوءَ بِجَهَالَةٍ))
“But verily thy Lord,- to those who do wrong in ignorance” [An-Nahl: 119]. Therefore knowing the Shar’i Ahkam and not working according to them drowns the person in sins, accounting and torture, more than the one who is ignorant of these Ahkam, because he who does not work according to what he knows, is aware of being astray, he disobeys out of being lowly, his destiny will be dark, Allah said:
((أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ أَفَلاَ تَذَكَّرُونَ))
“Then seest thou such a one as takes as his god his own vain desire? Allah has, knowing (him as such), left him astray, and sealed his hearing and his heart (and understanding), and put a cover on his sight. Who, then, will guide him after Allah (has withdrawn Guidance)? Will ye not then receive admonition?” [Al-Jathiya: 23] and He also said:
((وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي ءَاتَيْنَاهُ ءَايَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ، وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ))
“Relate to them the story of the man to whom We sent Our Signs, but he passed them by: so Satan followed him up, and he went astray. If it had been Our Will, We should have elevated him with Our Signs; but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue.” [Al-A’raf: 175-176].
So knowledge and working according to it is the door for piety, because he who does not know the reality of Allah’s greatness, his noble influence, the perfection of His characteristics, the accuracy of His accounting, the pain of His torture, the joy of His reward, the generosity of His forgiveness, the narrowness of His curse, and the width of His mercy, will not fear Him or be cautious of Him, the more a person gets to know Allah the One and Only, who does not beget nor is begotten, and work according to his knowledge, he will become pious and cautious of Allah.
And to spread piety among people and let it be from the characteristics of society, it is important to originate an atmosphere of Iman (faith), by implementing the Shar’i Ahkam, showing goodness and enjoining good, forbidding evil, erasing corruption, spreading Shar’i concepts and protecting the Islamic values. This will not be achieved except by originating the Islamic community by establishing the Khilafah, because the Khilafah alone can protect for the nation, its religion and purify its atmospheres of faith, and incite piety in its people, in order to return to be the best nation sent from mankind, which orders goodness and forbids evil and believes in Allah. So we call you oh Muslims; to work with us to implement the Shari’ah of Allah by establishing the Khilafah.
((إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا وَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ))
“The answer of the Believers, when summoned to Allah and His Messenger, in order that he may judge between them, is no other than this: they say, "We hear and we obey": it is such as these that will prosper.” [Al-Nur: 51]
01 Ramadan Al-Mubarak 1427 AH
23 September 2006 CE
Wilayah of Kuwait
بسم الله الرحمن الرحيم
THE EFFECT OF TAQWA (PIETY) ON THE LIFE OF THE BELIEVER
Allah (swt) ordered his worshippers -in many texts- to be pious, from which is his saying:
((يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ))
“O mankind! fear your Guardian Lord, Who created you from a single person” [An-Nisa’: 1] and His saying:
((وَاتَّقُواْ اللّهَ إِنَّ اللّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ))
“And fear Allah, for Allah knoweth well the secrets of your hearts” [Al-Maida: 7] and His saying:
((وَاتَّقُواْ اللّهَ إِنَّ اللّهَ خَبِيرٌ بِمَا تَعْمَلُونَ))
“And fear Allah. For Allah is well-acquainted with all that ye do” [Al-Maida: 8]. And in the Hadith which was narrated by Ahmad after Abi Thar and Mu’ath Ibn Jabal Rasulallah (saw) said:
«أوصيك بتقوى الله في سِرِّ أمرك وعلانيته»
“I recommend you to be pious to Allah in your secret and open affairs”. Mu’ath said: Oh Rasulallah advise me, he said:
«عليك بتقوى الله ما استطعت»
“Be pious to Allah as long as you can” [al-Mu’jam al-Kabeer]. Also (saw) said:
«فاتقوا الله ولو بشق تمرة»
“Be pious to Allah even with a piece of dates” [Saheeh Muslim]. He who examines the texts, realizes that the word (piety) and its derivatives were mentioned abundantly in them, and in the Qur’an it was mentioned in 239 verses, and it is difficult to count it in the Sunnah of the prophet. One should not be surprised for its being mentioned so much, if he knows that it is the key for the happiness of mankind in life and the afterlife.
The linguistic meaning of the word piety is -awe and fear- as was mentioned in Al-Taj, and in Lisan Alarab it was mentioned -I dreaded something- means I was cautious of it. It was mentioned in the Qur’an and Sunnah in its linguistic meaning. So to be pious of Allah means to dread, fear and be cautious of Him by obeying His orders and avoiding his prohibitions.
Allah (swt) said:
((وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلاَّ لِيَعْبُدُونِ))
“I have only created Jinns and men, that they worship serve Me” [Al-Thariyat: 56], worshiping here means obedience which is not realized except by abiding to the orders of Allah and avoiding His prohibitions, the reason for which mankind was created, Allah Almighty gave mankind a reward for his obedience, when we review these texts we notice that the reward is of two kinds: the first one is after death, and the second is earthly in life, the first is to achieve paradise and be safe from hell and what is more to gain the content of Allah on the day of judgment in the afterlife, Allah (swt) said:
((لِلَّذِينَ اتَّقَوْا عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ))
“For the righteous are Gardens in nearness to their Lord, with rivers flowing beneath” [Al-Imran 15] and:
((إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ))
“The righteous (will be) amid Gardens and fountains (of clear-flowing water)” [Al-hijr: 45] and:
((وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ))
“To the righteous, the Garden will be brought near” [Al-Shuara’: 90] and He (swt) also said:
((إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ))
“As to the Righteous (they will be) in a position of Security” [Al-Dukhan: 51].
As for the earthly reward, which is the theme of this word, it is abundant and multiple, many fixed texts had decisively pointed to in the Holy Qur’an, which manifested the earthly reward for the believer in his life, Allah (swt) said:
((وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْراً))
“And for those who fear Allah, He will make things easy for them.” [Al-Talaq: 4], which means that Allah facilitates the affairs of the believer and finds a relief and a quick solution for him, Allah also said:
((وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً، وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ))
“And for those who fear Allah, He (ever) prepares a way out, And He provides for him from (sources) he never could imagine” [Al-Talaq: 2-3] meaning, he who fears Allah in what He ordered and abandons what He prohibited, Allah will find a way out for him, and will provide him with the means of subsistence from a place that couldn’t cross his mind, Allah said:
((يا أَيُّهَا الَّذِينَ آمَنُواْ إَن تَتَّقُواْ اللّهَ يَجْعَل لَّكُمْ فُرْقَاناً))
“O ye who believe! if ye fear Allah, He will grant you a Criterion (to judge between right and wrong)” [Al-Anfal: 29], he who fears Allah by executing His orders and abandoning his prohibitions, will succeed in knowing truth from falsity which will be the cause of his triumph and rescue and a way out for him from the problems of life and his happiness on doomsday, Allah also said:
((وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئاً))
“If ye are patient and do right, not the least harm will their cunning do to you” [Al-Imran: 120], here Allah guides them to be safe from the evil of the vicious and the deceit of the dissolute by using patience, piety and relying on Allah who is aware of their enemies, Allah said:
((يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاً سَدِيداً، يُصْلِحْ لَكُمْ أَعْمَالَكُمْ))
“O ye who believe! Fear Allah, and make your utterance straight forward, that He may make your conduct whole and sound” [Al-Ahzab: 70-71], Allah orders the believers to fear him and worship Him as if they see Him, and to utter straightforward words without any swerving, if they do so Allah will make them succeed in doing correct deeds, Allah said:
((وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ))
“But fear Allah, and know that Allah is with those who restrain themselves” [Al-Baqara: 194], this is an order for them to obey Allah and fear Him, and telling them that He will triumph and support -in life and the afterlife- those who were pious, Allah said:
((فَأَمَّا مَن أَعْطَى وَاتَّقَى، وَصَدَّقَ بِالْحُسْنَى، فَسَنُيَسِّرُهُ لِلْيُسْرَى))
“So he who gives (in charity) and fears (Allah), And (in all sincerity) testifies to the best, We will indeed make smooth for him the path to Ease” [Al-Layl: 5-7] meaning that if someone gives away what he was ordered to give, and was pious in his affairs and was charitable, then Allah will lead him to goodness, Allah said:
((وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُواْ وَاتَّقَواْ لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالأَرْضِ))
“If the people of the towns had but believed and feared Allah, We should indeed have opened out to them (All kinds of) blessings from heaven and earth” [Al-A’raf: 96], meaning that if their hearts believed what the messengers had brought and followed it and were pious by doing the rituals and abandoning the prohibitions, then Allah will open the skies for them and the plants of earth, Allah said:
((وَاتَّقُواْ اللّهَ وَيُعَلِّمُكُمُ اللّهُ))
“So fear Allah. For it is Allah that teaches you” [Al-Baqara: 282] meaning fear Allah, watch Him in what you do, follow His orders and stop rebuking Him, then He will make you succeed in knowing truth from falsity, Allah also said:
((يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُوراً تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ))
“O ye who believe! Fear Allah, and believe in His Messenger, and He will bestow on you a double portion of His Mercy: He will provide for you a Light by which ye shall walk (straight in your path), and He will forgive you (your past): for Allah is Oft- Forgiving, Most Merciful.” [Al-Hadeed: 28] He will bring you double of his mercy and will bring you guidance with which those who are bind and ignorant will be led. Piety of a person could extend to his descendants, Allah said:
((وَأَمَّا الْجِدَارُ فَكَانَ لِغُلاَمَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحاً فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ))
“As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favor) from thy Lord” [Al-Kahf: 82] this is little of abundance which shows the effect of piety on the daily life of the believer.
Thus mankind -in his daily life- is in between two things, one is from himself which he has free will over, and the second is from Allah and lies within the sphere which dominates him (Qada), meaning the things which occur upon him or to him, and he has no control over them in order for them to occur or to stop them from happening. Revelation used to come down on the Prophet (saw) to inform him the different forms of affairs which happen from Qada (beyond our sphere of control), Allah (swt) told them that He made them victorious with angels in Badr (a battle) as well as in Hunain (another battle) and also by a wind in Al-Khandak (another battle). After the revelation stopped these matters of Qada continue without any statement or explanation, no one knows the soldiers of Allah except Allah Himself.
When we look at the texts that mention the worldly reward they came within the texts about the rewards of the afterlife. The worldly reward can be easily overlooked due to the numerous texts concerning the rewards of the afterlife, this is not strange as for Allah this life is worth less than the wing of a mosquito, the prophet (saw) said:
«لو كانت الدنيا تزن عند الله تعالى جناح بعوضة ما سقى كافراً منها شربة ماء»
“If life was -for Allah- equal to the wing of a mosquitoes, he would not have given the Kafir water to drink from it” [Sunan Al-Tirmithi], Allah (swt) said:
((وَلَلدَّارُ الآخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ))
“But best is the Home in the Hereafter, for those who are righteous. Will ye not then understand” [Al-An’am: 32] and He said:
((وَمَا الْحَيَاةُ الدُّنْيَا إِلاَّ لَعِبٌ وَلَهْوٌ))
“Nothing is the life of this world but play and amusement” [Al-An’am: 32] and He said:
((وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلاَّ لَهْوٌ وَلَعِبٌ))
“What is the life of this world but amusement and play” [Al-Ankabut: 64] and He also said:
((إِنَّمَا الحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ))
"The life of this world is but play and amusement” [Muhammad 36] and He said:
((اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ))
“Know ye (all), that the life of this world is but play and pastime, adornment and mutual boasting” [Al-Hadeed 20] and He also said:
((قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً))
“Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least” [An-Nisa’: 77].
One question is left which is; how can the Muslim achieve piety? The answer is: he achieves it by knowledge and working according to it. The proof of that is the saying of Allah (swt):
((إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء))
“Those truly fear Allah the most, among His Servants, are those who have knowledge” [Fater: 28] meaning that the scholars who know Allah well and fear Him the most. As knowing Allah -the Great, the Capable who is described with perfection and with the 99 attributes, the more we know Allah, the more we get acquainted with Him, therefore the fear of Him will be more and greater. Aisha (r.a) said:
«صنع النبي صلى الله عليه وسلم شيئا فرخص فيه فتنزه عنه قوم فبلغ ذلك النبي صلى الله عليه وسلم فخطب فحمد الله ثم قال: ما بال أقوام يتنزهون عن الشيء أصنعه فوالله إني لأعلمهم بالله وأشدهم له خشية»
“Rasulallah made something and allowed people to follow it, a few refrained from following, Rasulallah (saw) came to know that, so he gave a speech, thanked Allah then said: what is wrong with these people, they refrain from following what I did, I swear by Allah to be the most acquainted with Him and fear Him most” [Saheeh Al-Bukhari], Anas -may Allah be pleased with him- said:
«خطب رسول الله صلى الله عليه وسلم خطبة ما سمعت مثلها قط قال: لو تعلمون ما أعلم لضحكتم قليلاً ولبكيتم كثيراً قال: فغطى أصحاب رسول الله صلى الله عليه وسلم وجوههم لهم خنين»
“Rasulallah gave a speech -which I never heard better than it- he said: if you knew what I know, you would laugh a little then weep a lot, he said, then the companions of Rasulallah (saw) covered their faces and snuffled from crying” [Saheeh Al-bukhari]. To be ignorant of the shar’i Ahkam leads to sin, Allah Al-Mighty said:
((أَنَّهُ مَن عَمِلَ مِنكُمْ سُوءاً بِجَهَالَةٍ))
“If any of you did evil in ignorance” [Al-An’am: 54] He also said:
((ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُواْ السُّوءَ بِجَهَالَةٍ))
“But verily thy Lord,- to those who do wrong in ignorance” [An-Nahl: 119]. Therefore knowing the Shar’i Ahkam and not working according to them drowns the person in sins, accounting and torture, more than the one who is ignorant of these Ahkam, because he who does not work according to what he knows, is aware of being astray, he disobeys out of being lowly, his destiny will be dark, Allah said:
((أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ أَفَلاَ تَذَكَّرُونَ))
“Then seest thou such a one as takes as his god his own vain desire? Allah has, knowing (him as such), left him astray, and sealed his hearing and his heart (and understanding), and put a cover on his sight. Who, then, will guide him after Allah (has withdrawn Guidance)? Will ye not then receive admonition?” [Al-Jathiya: 23] and He also said:
((وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي ءَاتَيْنَاهُ ءَايَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ، وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ))
“Relate to them the story of the man to whom We sent Our Signs, but he passed them by: so Satan followed him up, and he went astray. If it had been Our Will, We should have elevated him with Our Signs; but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue.” [Al-A’raf: 175-176].
So knowledge and working according to it is the door for piety, because he who does not know the reality of Allah’s greatness, his noble influence, the perfection of His characteristics, the accuracy of His accounting, the pain of His torture, the joy of His reward, the generosity of His forgiveness, the narrowness of His curse, and the width of His mercy, will not fear Him or be cautious of Him, the more a person gets to know Allah the One and Only, who does not beget nor is begotten, and work according to his knowledge, he will become pious and cautious of Allah.
And to spread piety among people and let it be from the characteristics of society, it is important to originate an atmosphere of Iman (faith), by implementing the Shar’i Ahkam, showing goodness and enjoining good, forbidding evil, erasing corruption, spreading Shar’i concepts and protecting the Islamic values. This will not be achieved except by originating the Islamic community by establishing the Khilafah, because the Khilafah alone can protect for the nation, its religion and purify its atmospheres of faith, and incite piety in its people, in order to return to be the best nation sent from mankind, which orders goodness and forbids evil and believes in Allah. So we call you oh Muslims; to work with us to implement the Shari’ah of Allah by establishing the Khilafah.
((إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا وَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ))
“The answer of the Believers, when summoned to Allah and His Messenger, in order that he may judge between them, is no other than this: they say, "We hear and we obey": it is such as these that will prosper.” [Al-Nur: 51]
01 Ramadan Al-Mubarak 1427 AH
23 September 2006 CE
Wilayah of Kuwait
Sunday, October 1, 2006
The Significance of Zakah
The word zakah is derived from its Arabic verbal root, meaning to increase, to purify, and to bless. The origin of the Islamic rule is in the Qur'an where Allah (Subhanahu wa ta’aala) commands:
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا
"Take sadaqah (sadaqah) from their property in order to purify and sanctify (zakihim) them" [TMQ At-Taubah: 103]
That is why this kind of sadaqah is called zakah, for by paying it; one is aspiring to attain blessing, purification and the cultivation of good deeds.
Zakah is defined in the Shariah as a determined right due from certain types of wealth. It is one of the worships ('Ibadat) and a basic element (Rukn) of Islam, like prayer, fasting and Hajj. It is only obliged upon Muslims, and is not taken from the non-Muslims.
An obligation set by Allah (Subhanahu wa ta’aala).
As mentioned, Allah (Subhanahu wa ta’aala) has made giving zakah one of the pillars of Islam, placing it next to Salah. The obligation of zakah is established from many evidences in the Quran and the Sunnah.
Allah (Subhanahu wa ta’aala) also mentions that those who give the zakah, will be greatly rewarded by Him (Subhanahu wa ta’aala).
إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ
"Truly, those who believe, and do deeds of righteousness, and perform As-Salat, and give zakah, they will have their reward with their Lord" [TMQ Al-Baqarah: 277].
However the neglect of giving the zakah, and hoarding the wealth from the people, has been condemned in many hadith. For example Al-Ahnaf bin Qais narrated that Abu Dhar (ra) reported that RasoolAllah (salAllahu alaihi wasallam) said,
فقال بشر الكانزين برضف يحمى عليه في نار
جهنم فيوضع على حلمة ثدي أحدهم حتى يخرج
من نغض كتفيه ويوضع على نغض كتفيه حتى
يخرج من حلمة ثدييه يتزلزل
"Inform those who hoard wealth, that a stone will be heated in the hell-fire and will be put on the nipples of their breasts till it comes out from the bones of their shoulders and then put on the bones of their shoulders till it comes through the nipples of their breasts the stone will be moving and hitting." [Sahih Bukhari Volume 2, Book 24, Number 489]
These ayah and honourable hadith indicate the importance of paying zakah, it is something which must not be taken lightly is but something which we must be aware of and give great importance to. This is especially important as we live in a capitalist society where making money, hoarding it and spending it on oneself is encouraged. The duty of paying zakah reminds us that the wealth we have is a trust, and a responsibility for which we will all be accounted and tested.
The intention (An-Niyah)
Intention is a condition for zakah, this means that the person must propose in his heart the intention to pay zakah. This is what differentiates this spiritual action from any material action. Without the intention for paying zakah as a duty to Allah (Subhanahu wa ta’aala) the action will have no value in Islam. Without the niyah payment of zakah has no reward. This is because the Prophet (salAllahu alaihi wasallam) said,
إنما الأعمال بالنية
"Indeed, the a'maal (actions) are by the niyah (intention)..." (Agreed)
If the believer has this in his mind while paying the zakah he would distance himself from the arrogance and pride that may come when giving it.
As with all Ibadaat actions zakah needs to be done with pure devotion, not affected with any personal considerations or desires. This is, for example, like the throwing of the pebbles at the three Jamrahs during Hajj. No benefit is derived from the Jamrah or from the throwing of pebbles. In this case the main purpose of the Hukm (rule) is the trial of man through the action. This is in order that he may show his servitude and bondage to Allah (Subhanahu wa ta’aala) by doing these actions which have no rational meanings or benefits. Therefore real servitude to Allah (Subhanahu wa ta’aala) is revealed through the complete obedience to His (Subhanahu wa ta’aala) commandments and not through obedience for some other reason.
Thus, when one is giving the zakah he should be doing it for no other reason than this. He should not be seeking worldly benefit for paying the zakah. He should not have the mentality that he expects something in return from the zakah he has paid.
The Prophet (salAllahu alaihi wasallam) ordered that man proves his bondage to Allah (Subhanahu wa ta’aala) through blind obedience to His (Subhanahu wa ta’aala) commandments regardless of whether or not they are agreeable to him and irrespective of his desire and inclination to obey them.
An Obligation upon whom? And How much to pay?
Zakah is obliged upon the Muslim man, woman, child and insane person due to the general form of the hadith that oblige zakah without restriction. It is paid whether the Khilafah State exists or not. Amru bin Shu'aib narrated "The Prophet (salAllahu alaihi wasallam) preached to the people and said:
اتجروا في أموال اليتامى، لا تأكلها الزكاة
'Verily, whoever has charge over an orphan with wealth then let him invest it. He should not leave it to be eaten by sadaqah'."
This proves that zakah is due on the orphan's money and hence should be invested so that paying zakah on it does not erode the original amount.
The Nisab is equal to twenty gold miskals, which translates to eighty-five grams of gold. At the time of writing 18 October 2004 the approximate price of gold is £7.44 per gram. This would mean that the nisab value at this point in time for gold would be £632.40 (85 x £7.44).
Therefore is someone possessed the nisab amount for a whole Hijri year, and did not go below it, then %2.5 needs to be paid as zakah.
If an individual possesses more than the nisab value then zakah is payable on the whole amount including the nisab amount. The total amount should be in excess of any debts the individual has for duration of one Hijra year. So if an individual has £10,000 and debts of £4,000, then the zakah is payable on £6,000. On the other hand if the debts amount to £9,500 then no zakah is payable as the remaining money of £500 is below the nisab value.
The amount of zakah payable is a quarter tithe 2.5 per cent. Ali bin Abi Talib (ra) was reported to have said: "One-half dinar in every twenty dinars, and one dinar (is due) in every forty dinars."
Therefore if someone had £10,000 after debts the zakah would amount to £250 (10000 x 0.025).
Zakah is not only payable on gold, silver and currency but also on:
• Livestock such as camels, cows and sheep,
• Crops and fruits
• Trading goods and merchandise - For example, fast food restaurants, clothes shops, car dealerships, grocery stores, which many from our community own.
• Also revenue earned from property which is owned, like the rent from second homes or any land they may own.
Who receives the zakah?
Allah (Subhanahu wa ta’aala) has restricted the recipients of zakah to eight categories. This is something which the mind cannot rationalise, and we cannot use our desires to determine who gets the zakah we pay. As our intention is to worship Allah (Subhanahu wa ta’aala), we do so as He (Subhanahu wa ta’aala) has ordered us to. Zakah therefore cannot be paid to any other group other than the eight mentioned in the Quran.
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاء وَالْمَسَاكِينِ وَالْعَامِلِينَ
عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ
وَفِي سَبِيلِ اللّهِ وَابْنِ السَّبِيلِ
"Verily the Sadaqat are (only) for the poor, needy, those employed on it, those whose hearts are to be reconciled, slaves, debtors, those in the way of Allah and the wayfarers" [TMQ At-Taubah: 60].
1) The Poor (Al-Fuqaraa): These are those who don't receive enough money to suffice them to fulfil their basic needs, which are food, clothing and shelter. Whoever receives less than what he needs to fulfil his basic needs is considered poor, so sadaqah is halal for him. He may take from it and he can be given enough sadaqah to the amount that removes his need and poverty.
2) The Paupers (Al-Masakeen): A person who does not own any thing or whose hands are tied down and can not provide for himself or his family. They are those who are lesser than the poor. The Messenger of Allah (salAllahu alaihi wasallam) said;
ليس المسكين بهذا الطواف الذي يطوف على
الناس فترده اللقمة واللقمتان والتمرة والتمرتان
قالوا فما المسكين يا رسول الله قال الذي لا يجد
غنى يغنيه ولا يفطن له فيتصدق عليه ولا يسأل
الناس شيئا
"The pauper is not the one who goes about the people, content with a morsel or two or a date or two. The pauper is not the one who doesn't find any wealth to suffice him nor do people notice him so that they give him sadaqah. Nor does he stand to beg people."
In the UK, these two categories would include those Muslims who come to the UK, seeking asylum and they have no means whatsoever.
3) Those employed over collecting it (Al-Amileen 'alayha): Those people that are the sadaqah collectors or distributors. The Khaleefah alone appoints them. Ata'a b. Yassar said the Messenger of Allah (salAllahu alaihi wasallam) said:
لا تحل الصدقة لغني إلا لخمسة لعامل عليها ولرجل
اشتراها بماله أو غارم أو غاز في سبيل الله أو مسكين
تصدق عليه منها فأهدى منها لغني
"Sadaqah is not allowed for the rich except for five: The one employed to collect it, a man who buys it with his wealth, a man who was given a sadaqah and he donated it to his neighbour, the fighter or the debtor."
4) Those whose hearts are to be reconciled (Al-muallafatu qulubuhum): These are certain types of leaders, chiefs, influential people or heroes whose beliefs are not yet settled, where the Khilafah or his governors see it fit to give them from the zakah as reconciliation for their hearts, settling their beliefs, utilising them for the benefit of Islam and Muslims or to influence their communities.
5) Slaves (Ar-riqah): There are no slaves today.
6) Debtors (Al-Gharimeen): Payments of these debts may include money paid to resolve disputes between people or blood monies. The debt should however be of halal nature. This precludes debts such as mortgages or anything which is linked to interest. If the debt is affordable, and has no problem paying it back, then in this case, zakah, is not given to them.
However those people who are owed the debt, they will need to pay the zakah on the wealth, when it is returned to them, including the years they missed paying zakah on it. So for example if they were owed £10,000 and they received it after five Hijri years, they would owe zakah on the amount for the five years they did not have it.
7) In the way of Allah (Fi Sabeelillah): This means spending to facilitate and enhance jihad. Whenever 'Fi Sabeelillah' is mentioned in the Quran, it means nothing other than jihad.
8) The Wayfarer (Ibn us-Sabeel): The traveller whose journey has been disrupted by the lack of money, which does not enable him to reach his destination.
If as Muslims we understand the Hikmah (wisdom) behind the payment of zakah, we will see it is completely opposite to the prevalent views of the capitalist societies. However the payment of zakah will help ensure that our identity as Muslims remains secure as we will earn our wealth by the means that the Shariah has allowed and not by any means available. It will ensure that the zakah is paid without any dubious intentions but purely for the sake of Allah (Subhanahu wa ta’aala) seeking nothing in return and curtailing inclinations of greed and stinginess.
Source: Khilafah Magazine
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا
"Take sadaqah (sadaqah) from their property in order to purify and sanctify (zakihim) them" [TMQ At-Taubah: 103]
That is why this kind of sadaqah is called zakah, for by paying it; one is aspiring to attain blessing, purification and the cultivation of good deeds.
Zakah is defined in the Shariah as a determined right due from certain types of wealth. It is one of the worships ('Ibadat) and a basic element (Rukn) of Islam, like prayer, fasting and Hajj. It is only obliged upon Muslims, and is not taken from the non-Muslims.
An obligation set by Allah (Subhanahu wa ta’aala).
As mentioned, Allah (Subhanahu wa ta’aala) has made giving zakah one of the pillars of Islam, placing it next to Salah. The obligation of zakah is established from many evidences in the Quran and the Sunnah.
Allah (Subhanahu wa ta’aala) also mentions that those who give the zakah, will be greatly rewarded by Him (Subhanahu wa ta’aala).
إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ
"Truly, those who believe, and do deeds of righteousness, and perform As-Salat, and give zakah, they will have their reward with their Lord" [TMQ Al-Baqarah: 277].
However the neglect of giving the zakah, and hoarding the wealth from the people, has been condemned in many hadith. For example Al-Ahnaf bin Qais narrated that Abu Dhar (ra) reported that RasoolAllah (salAllahu alaihi wasallam) said,
فقال بشر الكانزين برضف يحمى عليه في نار
جهنم فيوضع على حلمة ثدي أحدهم حتى يخرج
من نغض كتفيه ويوضع على نغض كتفيه حتى
يخرج من حلمة ثدييه يتزلزل
"Inform those who hoard wealth, that a stone will be heated in the hell-fire and will be put on the nipples of their breasts till it comes out from the bones of their shoulders and then put on the bones of their shoulders till it comes through the nipples of their breasts the stone will be moving and hitting." [Sahih Bukhari Volume 2, Book 24, Number 489]
These ayah and honourable hadith indicate the importance of paying zakah, it is something which must not be taken lightly is but something which we must be aware of and give great importance to. This is especially important as we live in a capitalist society where making money, hoarding it and spending it on oneself is encouraged. The duty of paying zakah reminds us that the wealth we have is a trust, and a responsibility for which we will all be accounted and tested.
The intention (An-Niyah)
Intention is a condition for zakah, this means that the person must propose in his heart the intention to pay zakah. This is what differentiates this spiritual action from any material action. Without the intention for paying zakah as a duty to Allah (Subhanahu wa ta’aala) the action will have no value in Islam. Without the niyah payment of zakah has no reward. This is because the Prophet (salAllahu alaihi wasallam) said,
إنما الأعمال بالنية
"Indeed, the a'maal (actions) are by the niyah (intention)..." (Agreed)
If the believer has this in his mind while paying the zakah he would distance himself from the arrogance and pride that may come when giving it.
As with all Ibadaat actions zakah needs to be done with pure devotion, not affected with any personal considerations or desires. This is, for example, like the throwing of the pebbles at the three Jamrahs during Hajj. No benefit is derived from the Jamrah or from the throwing of pebbles. In this case the main purpose of the Hukm (rule) is the trial of man through the action. This is in order that he may show his servitude and bondage to Allah (Subhanahu wa ta’aala) by doing these actions which have no rational meanings or benefits. Therefore real servitude to Allah (Subhanahu wa ta’aala) is revealed through the complete obedience to His (Subhanahu wa ta’aala) commandments and not through obedience for some other reason.
Thus, when one is giving the zakah he should be doing it for no other reason than this. He should not be seeking worldly benefit for paying the zakah. He should not have the mentality that he expects something in return from the zakah he has paid.
The Prophet (salAllahu alaihi wasallam) ordered that man proves his bondage to Allah (Subhanahu wa ta’aala) through blind obedience to His (Subhanahu wa ta’aala) commandments regardless of whether or not they are agreeable to him and irrespective of his desire and inclination to obey them.
An Obligation upon whom? And How much to pay?
Zakah is obliged upon the Muslim man, woman, child and insane person due to the general form of the hadith that oblige zakah without restriction. It is paid whether the Khilafah State exists or not. Amru bin Shu'aib narrated "The Prophet (salAllahu alaihi wasallam) preached to the people and said:
اتجروا في أموال اليتامى، لا تأكلها الزكاة
'Verily, whoever has charge over an orphan with wealth then let him invest it. He should not leave it to be eaten by sadaqah'."
This proves that zakah is due on the orphan's money and hence should be invested so that paying zakah on it does not erode the original amount.
The Nisab is equal to twenty gold miskals, which translates to eighty-five grams of gold. At the time of writing 18 October 2004 the approximate price of gold is £7.44 per gram. This would mean that the nisab value at this point in time for gold would be £632.40 (85 x £7.44).
Therefore is someone possessed the nisab amount for a whole Hijri year, and did not go below it, then %2.5 needs to be paid as zakah.
If an individual possesses more than the nisab value then zakah is payable on the whole amount including the nisab amount. The total amount should be in excess of any debts the individual has for duration of one Hijra year. So if an individual has £10,000 and debts of £4,000, then the zakah is payable on £6,000. On the other hand if the debts amount to £9,500 then no zakah is payable as the remaining money of £500 is below the nisab value.
The amount of zakah payable is a quarter tithe 2.5 per cent. Ali bin Abi Talib (ra) was reported to have said: "One-half dinar in every twenty dinars, and one dinar (is due) in every forty dinars."
Therefore if someone had £10,000 after debts the zakah would amount to £250 (10000 x 0.025).
Zakah is not only payable on gold, silver and currency but also on:
• Livestock such as camels, cows and sheep,
• Crops and fruits
• Trading goods and merchandise - For example, fast food restaurants, clothes shops, car dealerships, grocery stores, which many from our community own.
• Also revenue earned from property which is owned, like the rent from second homes or any land they may own.
Who receives the zakah?
Allah (Subhanahu wa ta’aala) has restricted the recipients of zakah to eight categories. This is something which the mind cannot rationalise, and we cannot use our desires to determine who gets the zakah we pay. As our intention is to worship Allah (Subhanahu wa ta’aala), we do so as He (Subhanahu wa ta’aala) has ordered us to. Zakah therefore cannot be paid to any other group other than the eight mentioned in the Quran.
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاء وَالْمَسَاكِينِ وَالْعَامِلِينَ
عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ
وَفِي سَبِيلِ اللّهِ وَابْنِ السَّبِيلِ
"Verily the Sadaqat are (only) for the poor, needy, those employed on it, those whose hearts are to be reconciled, slaves, debtors, those in the way of Allah and the wayfarers" [TMQ At-Taubah: 60].
1) The Poor (Al-Fuqaraa): These are those who don't receive enough money to suffice them to fulfil their basic needs, which are food, clothing and shelter. Whoever receives less than what he needs to fulfil his basic needs is considered poor, so sadaqah is halal for him. He may take from it and he can be given enough sadaqah to the amount that removes his need and poverty.
2) The Paupers (Al-Masakeen): A person who does not own any thing or whose hands are tied down and can not provide for himself or his family. They are those who are lesser than the poor. The Messenger of Allah (salAllahu alaihi wasallam) said;
ليس المسكين بهذا الطواف الذي يطوف على
الناس فترده اللقمة واللقمتان والتمرة والتمرتان
قالوا فما المسكين يا رسول الله قال الذي لا يجد
غنى يغنيه ولا يفطن له فيتصدق عليه ولا يسأل
الناس شيئا
"The pauper is not the one who goes about the people, content with a morsel or two or a date or two. The pauper is not the one who doesn't find any wealth to suffice him nor do people notice him so that they give him sadaqah. Nor does he stand to beg people."
In the UK, these two categories would include those Muslims who come to the UK, seeking asylum and they have no means whatsoever.
3) Those employed over collecting it (Al-Amileen 'alayha): Those people that are the sadaqah collectors or distributors. The Khaleefah alone appoints them. Ata'a b. Yassar said the Messenger of Allah (salAllahu alaihi wasallam) said:
لا تحل الصدقة لغني إلا لخمسة لعامل عليها ولرجل
اشتراها بماله أو غارم أو غاز في سبيل الله أو مسكين
تصدق عليه منها فأهدى منها لغني
"Sadaqah is not allowed for the rich except for five: The one employed to collect it, a man who buys it with his wealth, a man who was given a sadaqah and he donated it to his neighbour, the fighter or the debtor."
4) Those whose hearts are to be reconciled (Al-muallafatu qulubuhum): These are certain types of leaders, chiefs, influential people or heroes whose beliefs are not yet settled, where the Khilafah or his governors see it fit to give them from the zakah as reconciliation for their hearts, settling their beliefs, utilising them for the benefit of Islam and Muslims or to influence their communities.
5) Slaves (Ar-riqah): There are no slaves today.
6) Debtors (Al-Gharimeen): Payments of these debts may include money paid to resolve disputes between people or blood monies. The debt should however be of halal nature. This precludes debts such as mortgages or anything which is linked to interest. If the debt is affordable, and has no problem paying it back, then in this case, zakah, is not given to them.
However those people who are owed the debt, they will need to pay the zakah on the wealth, when it is returned to them, including the years they missed paying zakah on it. So for example if they were owed £10,000 and they received it after five Hijri years, they would owe zakah on the amount for the five years they did not have it.
7) In the way of Allah (Fi Sabeelillah): This means spending to facilitate and enhance jihad. Whenever 'Fi Sabeelillah' is mentioned in the Quran, it means nothing other than jihad.
8) The Wayfarer (Ibn us-Sabeel): The traveller whose journey has been disrupted by the lack of money, which does not enable him to reach his destination.
If as Muslims we understand the Hikmah (wisdom) behind the payment of zakah, we will see it is completely opposite to the prevalent views of the capitalist societies. However the payment of zakah will help ensure that our identity as Muslims remains secure as we will earn our wealth by the means that the Shariah has allowed and not by any means available. It will ensure that the zakah is paid without any dubious intentions but purely for the sake of Allah (Subhanahu wa ta’aala) seeking nothing in return and curtailing inclinations of greed and stinginess.
Source: Khilafah Magazine
Tafseer of Surah ar-Ra’ad, Ayah 11
Allah (swt) has decreed:
"InnAllaha laa yoghayyiru maa bi Qawmin hattaa yoghayyiroo maa bi anfusihim"
(TMQ ar-Ra’ad 13:11)
“Allah will not change what is in any nation, until they all collectively make a change occur in what is in themselves.” (TMQ ar-Ra’ad 13:11)
Many from amongst the sincere, and insincere, Muslims utilise this Ayah in an attempt to justify not working for the Khilafah by reviving the Ummah in a collective way. Instead, they claim, that one should perfect what is within oneself first, and only then look to the ills of the society. Thus, they emphasise the perfection of the individual as Allah (swt) has said that he will not change the situation of the people until they first change what is within their own selves.
Without under-emphasising the importance of Tazkiyyat un-nafs (purification of oneself) at all, it is necessary to eradicate the above false understanding, especially the idea that through this Tazkiyyah alone one can revive the Ummah. In fact, such a twisted interpretation of the glorious words of Allah (swt) cannot be further from the truth. The following Tafseer of this Ayah will explain it’s true meaning, breaking down the Arabic word by word with the aim of elucidating the collective nature of the Islamic Da’wah. Thus refuting at the same time the secular interpretation made by those smitten by western individualism.
The nature of the Ayah:
The Ayah is Ikhbariyyah (informative) therefore it informs about when Allah (swt) will change the situation of a people. It doesn't provide a detailed method for revival, and shouldn’t be used as such just as no scholar has used this Ayah in this way before. Imaam ul-Qurtubi said in his Tafseer entitled ‘al-Jaami’u li Ahkaam il-Qur’an’ that “ akhbara Allahu (meaning, ‘Allah informs’)…” So it is an informative Ayah (Akhbara being the verb from which the adjective Ikhbariyyah is derived) which informs about the law of Allah (swt) regarding change
Upon who does the change occur (Maf’ool ul-Fi’l)?
The verb (Fi’l) under discussion is the change, and the doer (Faa’il) of this change, is Allah (swt). So what is the object of the verb (al-Maf’ool)? That is to say, who is Allah (swt) going to change?
Allah (swt) stated, ‘…maa bi Qawmin…’ meaning, ‘(Allah will not change) whatever is in any Qawm’.
It is clear that the change will occur upon the Qawm. What is the meaning of this word Qawm, and what is the nature of this change? The maa here is 'aam (maa al-'Umoom) thus it applies to whatever is in the Qawm. Further, the word Qawm has come in the Mutlaq (unrestricted) form, and thus it even applies to the Kafir Qawm’s. Thus, the meaning is that "Allah will not change whatever is in any Qawm".
Please note that the word Qawm has been used, which means that the subject matter is the issue of collective change in society, not individual change. Qawm, in the Arabic language, means nation or sha’ab (people) and it can mean Ummah. It does not however, mean an individual, or even a collection of individuals. Fard or Shakhs means an individual or a person respectively, and Afraad or Shakhsiyyaat are the plurals, meaning a collection of individuals or persons. These words may be used to denote the work that treads the path of individual reform.
However, none of these words have been used by Allah (swt) in this Ayah, instead he used Qawm, which means nation, or Ummah. Nation has a specific connotation. It means a group/collective of people, but more than that because this is merely Afraad. So further, this collective, known as a Qawm is bonded by a common identity, having some form of common unifying force, which is why it can also be used to describe a nation unified by race, hence the noun Qawmiyyah (nationalism). However, here it is not restricted to ethnic groups, as the Muslims are included in its’ meaning. Also, it is not restricted to ideological societies, the word Ummah would be better to use here, as ethnic groupings are not necessarily ideological yet are also known as a Qawm. Thus, in this Ayah it is used in a loose meaning denoting any nation, not necessarily along racial or ideological lines, thus it is Mutlaq (unrestricted) and applies to all collective groupings of people.
This is what the word Qawm means in Arabic, and even in the English language. So, from this it is clear that the meaning taken by some people that "Allah will never change the situation of individuals until each one changes what is in his own self", is in fact a twisted meaning, and is not the meaning of Allah (swt). Shakhs (person) hasn't been mentioned, nor has persons, or Afraad (individuals). If it had been, then the protagonists of such a fallacy may have had a case, as merely a collection of individuals does not denote collective work. Thus they may have been able to argue that each person should correct himself first and foremost, then convince another to change, until they become large in number, and then they go about individually changing others. Indeed, this fits the description of Afraad or Shakhsiyyaat, but it doesn't fit the description of Qawm. So clearly in this Ayah Allah (swt) is addressing change in the collective.
The final meaning is therefore that it refers to everything in general in any Qawm
(nation), whether Muslim or Kafir. The fact that it can be applied to Kuffar as well is relavent, please see below.
What must the Qawm do?
Allah (swt) stipulates, “…Hattaa yughayyiroo…” which means “until they all change…”
These words are in the form of a conditional clause (Seeghat us-Shart), due to the use of the Shart (condition) ‘Hattaa’ (until). This renders the meaning, ‘Allah will not change…(them)…until they all change’. The usage of the Shart here means that the Mafhoom ul-Mukhalafah (opposite understanding) of this Ayah can be taken. Thus rendering the meaning that if the Qawm does not collectively change together, then Allah (swt) will not change their situation. So a condition for change is that action must occur from the Qawm, and that means doing, not sitting around waiting for Allah to provide the change. The active verb ‘yughayyirooo’ has been used by Allah, so the Qawm must do something to be eligible for the change, without which they will not get it.
So, what is expected from this Qawm in order that they qualify for change by Allah to occur? Is it that each and everyone changes himself alone, and then asks every other individual to change? No, as Allah (swt) addressed the Qawm by the verb ‘Yughayyiroo’, which means ‘until they change…’ So the nation must "Yuhaghayyiroo". This word is an active verb (F'il) in the plural (Jam'a) third person (Ghaa'ib) masculine (Mudhakkir) and it is in the present tense (Mudaari). It being an active verb means that it is not a passive verb, so in order to qualify for the said condition the Qawm must do something, not wait for some thing to be done to them. Thus the fatalistic concept prevalent nowadays that encourages people to practice patience without action, whilst Allah brings change, is blatantly flawed. It being masculine means that it includes both male and female as the masculine plural in Arabic means a mixed group unless indicated. In this case there is no indication and so it applies to male and female. It being plural means that all individuals within the Qawm must do something, and it also reinforces the fact that the Qawm, or a collective, is being addressed. Therefore, the plural masculine verb renders the meaning ‘ until they all, male and female, collectively make a change occur…’ Thus is it 'Aam, and all people are required to make a change.
What do they have to change?
‘…Maa bi anfusihim’
‘…Whatever is in themselves…’
Here Allah (swt) informs about the target for the change, which is ‘….Maa bi Anfusihim’. The Maa here is Maa al-'umoom, so again, it means everything must be changed in the specified target. Also, The Ism (noun) ‘Nafs’ is used. This means oneself, and does not mean what is inside a person in any spiritual or mystic way. Rather it simply means oneself, similar to the English usage of the noun ‘himself’ when saying, ‘Zayd went by himself (alone)’. This would be rendered in Arabic as ‘Jaa’a Zayd bi Nafsihi’. Anfus is the plural for Nafs. Therefore, Allah (swt) has decreed that he will not change the situation of any Qawm until they all collectively change all that is within themselves, as a nation, not as individuals, because they are addressed as a "Qawm", not as "Afraad". The verb came in the plural form, and so it is not addressing the each individual alone at all, in fact it is addressing all the individuals in the nation, that Allah will not change their nation until they all make a change occur in their selves, and in others.
What is the nature of this change?
The word Qawm being in the Mutlaq (unrestricted) form means that this Khabar (news) that Allah (swt) has graced us with about the wisdom of how he makes change in societies, is universal. Meaning that it applies to any nation, or group of people. This is the Sunnah of Allah. Thus, my dear brothers, it cannot be taken from this that the Muslims must simply pray, fast, and encourage one another to do this, and then they will be revived. This is because the Kuffar are also addressed by this Ayah, and despite the fact that they don't pray and fast, their nations have progressed and revived (albeit incorrectly). Thus the nature of the change needed cannot be restricted to ‘Ibadaat, Morals, clothing, Taqwah, or even being Muslims. As the word Qawm is Mutlaq and it applies to the Kaafir nations, or anything that can be described loosely as a nation. Indeed we have witnessed that the Kuffar have progressed beyond us to the extent that they dominate us. This was despite the fact that these nations took the rebellion from religion as the cornerstone of their ideals, adopted immoral practice as their constitutional rights, and have never ceased oppressing those who Allah loves, the Muslims. Indeed, they progressed despite all this. Therefore the change mentioned cannot be the moralistic, religious, or ritualistic change that some preach about, for the Kuffar of today are of the most immoral, atheistic hedonists that the world has ever witnessed.
So what change is being addressed here? It must be some form of change that is available for the Kuffar too. This change is the ideological change, the change that occurs in a nation when they unify around one common ideology (something Muslims or Kuffar can both do). So it is about altering the way in which they view life, the basis of their relationships and their ruling system. Thus when the Communists unified around Communism they progressed and Allah (swt) changed their affairs, despite the fact that he despises those who deny him and reject his signs. Also, when the Europeans before them adopted Secularism as their ideology, as did the Americans when they rebelled from the Europeans, they all progressed beyond bounds. Allah (swt) altered their affairs and they dominated us, even though he (swt) loves us and despises the arrogant deniers of his Haakimiyyah (right to rule), the secularists. This was all done in accordance with the Sunnah of Allah (swt). That is that whenever any nation alters itself and bonds around a common basis, she progresses.
Alas, for the Islamic Ummah has the best Ideology, Islam, yet she doesn't unify around it, nor does she make it her basis for solving all lifes problems. She doesn't change her Qawm (the Islamic Ummah) to bond upon it, she has the best ruling system, the Khilafah, yet she doesn't work for it, thus Allah (swt) will not change her affairs until she does so. The result of understanding this Ayah like this, means that when the Ummah returns to her Ideology as a whole, basing her relationships upon it’s ‘Aqeedah alone, and governing her interests by it’s ruling system, the Khilafah, only then will Allah revive her. This is just like when the Kuffar adopted a complete Ideology, and Allah revived them. Moreover, if she leaves the ruling by the Ideology in all of lifes’ affairs, then she declines, just as she did and just as the Communists did when they dropped their ideology.
Imaam al-Qurtubi, in his Tafseer entitled ‘Jami’u li Akhmaa il-Qur’an’ is careful, as if knew that a twisted meaning would be placed upon this Ayah, to explain the very understanding mentioned above,
“Allah informed in this Ayah that he does not change what is in a Qawm until change takes place from them, whether it be from them, or from their supervisor (of their affairs - leaders), or from he who is (appointed) from them… So the meaning of this Ayah is not that it was only revealed for individual punishment and to address nothing but progress from a sin. Instead, it has been revealed for the correction of others sins too. As he said (in the Hadeeth), “…It was asked, ‘will we be destroyed whilst the righteous are amongst us?’ He (saw) said, ‘Yes, if the corruption increases (beyond bounds) [Saheeh al-Bukhari and Muslim, on the authority of Zaynab bint Jahsh about the Ya’jooj]”
So you see, dear brothers, al-Qurtubi demonstrates in his Tafseer of this Aayah that it is not simply for the individual focus. His quotation of the Hadeeth in fact provides an admonishment, in the form of complete destruction, for the whole community if they leave others alone to practice corruption without addressing it, despite the fact that the righteous may live amongst them. Therefore, this Ayah reinforces the correctness of the work of those brothers who work to alter society collectively via their political work to bring back the Khilafah. After this lengthy explanation, we may now revisit the final meaning of the Ayah. It may be correctly rendered as, “Allah will not change what is in any nation, until they all collectively make a change occur in what is in themselves”. Please, dear brothers, do not ever again use it to mean perfection of the individul alone, or Allah (swt) will ask you concerning this on al-Qiyaamah. Wa BarakAllahu Feekum.
"InnAllaha laa yoghayyiru maa bi Qawmin hattaa yoghayyiroo maa bi anfusihim"
(TMQ ar-Ra’ad 13:11)
“Allah will not change what is in any nation, until they all collectively make a change occur in what is in themselves.” (TMQ ar-Ra’ad 13:11)
Many from amongst the sincere, and insincere, Muslims utilise this Ayah in an attempt to justify not working for the Khilafah by reviving the Ummah in a collective way. Instead, they claim, that one should perfect what is within oneself first, and only then look to the ills of the society. Thus, they emphasise the perfection of the individual as Allah (swt) has said that he will not change the situation of the people until they first change what is within their own selves.
Without under-emphasising the importance of Tazkiyyat un-nafs (purification of oneself) at all, it is necessary to eradicate the above false understanding, especially the idea that through this Tazkiyyah alone one can revive the Ummah. In fact, such a twisted interpretation of the glorious words of Allah (swt) cannot be further from the truth. The following Tafseer of this Ayah will explain it’s true meaning, breaking down the Arabic word by word with the aim of elucidating the collective nature of the Islamic Da’wah. Thus refuting at the same time the secular interpretation made by those smitten by western individualism.
The nature of the Ayah:
The Ayah is Ikhbariyyah (informative) therefore it informs about when Allah (swt) will change the situation of a people. It doesn't provide a detailed method for revival, and shouldn’t be used as such just as no scholar has used this Ayah in this way before. Imaam ul-Qurtubi said in his Tafseer entitled ‘al-Jaami’u li Ahkaam il-Qur’an’ that “ akhbara Allahu (meaning, ‘Allah informs’)…” So it is an informative Ayah (Akhbara being the verb from which the adjective Ikhbariyyah is derived) which informs about the law of Allah (swt) regarding change
Upon who does the change occur (Maf’ool ul-Fi’l)?
The verb (Fi’l) under discussion is the change, and the doer (Faa’il) of this change, is Allah (swt). So what is the object of the verb (al-Maf’ool)? That is to say, who is Allah (swt) going to change?
Allah (swt) stated, ‘…maa bi Qawmin…’ meaning, ‘(Allah will not change) whatever is in any Qawm’.
It is clear that the change will occur upon the Qawm. What is the meaning of this word Qawm, and what is the nature of this change? The maa here is 'aam (maa al-'Umoom) thus it applies to whatever is in the Qawm. Further, the word Qawm has come in the Mutlaq (unrestricted) form, and thus it even applies to the Kafir Qawm’s. Thus, the meaning is that "Allah will not change whatever is in any Qawm".
Please note that the word Qawm has been used, which means that the subject matter is the issue of collective change in society, not individual change. Qawm, in the Arabic language, means nation or sha’ab (people) and it can mean Ummah. It does not however, mean an individual, or even a collection of individuals. Fard or Shakhs means an individual or a person respectively, and Afraad or Shakhsiyyaat are the plurals, meaning a collection of individuals or persons. These words may be used to denote the work that treads the path of individual reform.
However, none of these words have been used by Allah (swt) in this Ayah, instead he used Qawm, which means nation, or Ummah. Nation has a specific connotation. It means a group/collective of people, but more than that because this is merely Afraad. So further, this collective, known as a Qawm is bonded by a common identity, having some form of common unifying force, which is why it can also be used to describe a nation unified by race, hence the noun Qawmiyyah (nationalism). However, here it is not restricted to ethnic groups, as the Muslims are included in its’ meaning. Also, it is not restricted to ideological societies, the word Ummah would be better to use here, as ethnic groupings are not necessarily ideological yet are also known as a Qawm. Thus, in this Ayah it is used in a loose meaning denoting any nation, not necessarily along racial or ideological lines, thus it is Mutlaq (unrestricted) and applies to all collective groupings of people.
This is what the word Qawm means in Arabic, and even in the English language. So, from this it is clear that the meaning taken by some people that "Allah will never change the situation of individuals until each one changes what is in his own self", is in fact a twisted meaning, and is not the meaning of Allah (swt). Shakhs (person) hasn't been mentioned, nor has persons, or Afraad (individuals). If it had been, then the protagonists of such a fallacy may have had a case, as merely a collection of individuals does not denote collective work. Thus they may have been able to argue that each person should correct himself first and foremost, then convince another to change, until they become large in number, and then they go about individually changing others. Indeed, this fits the description of Afraad or Shakhsiyyaat, but it doesn't fit the description of Qawm. So clearly in this Ayah Allah (swt) is addressing change in the collective.
The final meaning is therefore that it refers to everything in general in any Qawm
(nation), whether Muslim or Kafir. The fact that it can be applied to Kuffar as well is relavent, please see below.
What must the Qawm do?
Allah (swt) stipulates, “…Hattaa yughayyiroo…” which means “until they all change…”
These words are in the form of a conditional clause (Seeghat us-Shart), due to the use of the Shart (condition) ‘Hattaa’ (until). This renders the meaning, ‘Allah will not change…(them)…until they all change’. The usage of the Shart here means that the Mafhoom ul-Mukhalafah (opposite understanding) of this Ayah can be taken. Thus rendering the meaning that if the Qawm does not collectively change together, then Allah (swt) will not change their situation. So a condition for change is that action must occur from the Qawm, and that means doing, not sitting around waiting for Allah to provide the change. The active verb ‘yughayyirooo’ has been used by Allah, so the Qawm must do something to be eligible for the change, without which they will not get it.
So, what is expected from this Qawm in order that they qualify for change by Allah to occur? Is it that each and everyone changes himself alone, and then asks every other individual to change? No, as Allah (swt) addressed the Qawm by the verb ‘Yughayyiroo’, which means ‘until they change…’ So the nation must "Yuhaghayyiroo". This word is an active verb (F'il) in the plural (Jam'a) third person (Ghaa'ib) masculine (Mudhakkir) and it is in the present tense (Mudaari). It being an active verb means that it is not a passive verb, so in order to qualify for the said condition the Qawm must do something, not wait for some thing to be done to them. Thus the fatalistic concept prevalent nowadays that encourages people to practice patience without action, whilst Allah brings change, is blatantly flawed. It being masculine means that it includes both male and female as the masculine plural in Arabic means a mixed group unless indicated. In this case there is no indication and so it applies to male and female. It being plural means that all individuals within the Qawm must do something, and it also reinforces the fact that the Qawm, or a collective, is being addressed. Therefore, the plural masculine verb renders the meaning ‘ until they all, male and female, collectively make a change occur…’ Thus is it 'Aam, and all people are required to make a change.
What do they have to change?
‘…Maa bi anfusihim’
‘…Whatever is in themselves…’
Here Allah (swt) informs about the target for the change, which is ‘….Maa bi Anfusihim’. The Maa here is Maa al-'umoom, so again, it means everything must be changed in the specified target. Also, The Ism (noun) ‘Nafs’ is used. This means oneself, and does not mean what is inside a person in any spiritual or mystic way. Rather it simply means oneself, similar to the English usage of the noun ‘himself’ when saying, ‘Zayd went by himself (alone)’. This would be rendered in Arabic as ‘Jaa’a Zayd bi Nafsihi’. Anfus is the plural for Nafs. Therefore, Allah (swt) has decreed that he will not change the situation of any Qawm until they all collectively change all that is within themselves, as a nation, not as individuals, because they are addressed as a "Qawm", not as "Afraad". The verb came in the plural form, and so it is not addressing the each individual alone at all, in fact it is addressing all the individuals in the nation, that Allah will not change their nation until they all make a change occur in their selves, and in others.
What is the nature of this change?
The word Qawm being in the Mutlaq (unrestricted) form means that this Khabar (news) that Allah (swt) has graced us with about the wisdom of how he makes change in societies, is universal. Meaning that it applies to any nation, or group of people. This is the Sunnah of Allah. Thus, my dear brothers, it cannot be taken from this that the Muslims must simply pray, fast, and encourage one another to do this, and then they will be revived. This is because the Kuffar are also addressed by this Ayah, and despite the fact that they don't pray and fast, their nations have progressed and revived (albeit incorrectly). Thus the nature of the change needed cannot be restricted to ‘Ibadaat, Morals, clothing, Taqwah, or even being Muslims. As the word Qawm is Mutlaq and it applies to the Kaafir nations, or anything that can be described loosely as a nation. Indeed we have witnessed that the Kuffar have progressed beyond us to the extent that they dominate us. This was despite the fact that these nations took the rebellion from religion as the cornerstone of their ideals, adopted immoral practice as their constitutional rights, and have never ceased oppressing those who Allah loves, the Muslims. Indeed, they progressed despite all this. Therefore the change mentioned cannot be the moralistic, religious, or ritualistic change that some preach about, for the Kuffar of today are of the most immoral, atheistic hedonists that the world has ever witnessed.
So what change is being addressed here? It must be some form of change that is available for the Kuffar too. This change is the ideological change, the change that occurs in a nation when they unify around one common ideology (something Muslims or Kuffar can both do). So it is about altering the way in which they view life, the basis of their relationships and their ruling system. Thus when the Communists unified around Communism they progressed and Allah (swt) changed their affairs, despite the fact that he despises those who deny him and reject his signs. Also, when the Europeans before them adopted Secularism as their ideology, as did the Americans when they rebelled from the Europeans, they all progressed beyond bounds. Allah (swt) altered their affairs and they dominated us, even though he (swt) loves us and despises the arrogant deniers of his Haakimiyyah (right to rule), the secularists. This was all done in accordance with the Sunnah of Allah (swt). That is that whenever any nation alters itself and bonds around a common basis, she progresses.
Alas, for the Islamic Ummah has the best Ideology, Islam, yet she doesn't unify around it, nor does she make it her basis for solving all lifes problems. She doesn't change her Qawm (the Islamic Ummah) to bond upon it, she has the best ruling system, the Khilafah, yet she doesn't work for it, thus Allah (swt) will not change her affairs until she does so. The result of understanding this Ayah like this, means that when the Ummah returns to her Ideology as a whole, basing her relationships upon it’s ‘Aqeedah alone, and governing her interests by it’s ruling system, the Khilafah, only then will Allah revive her. This is just like when the Kuffar adopted a complete Ideology, and Allah revived them. Moreover, if she leaves the ruling by the Ideology in all of lifes’ affairs, then she declines, just as she did and just as the Communists did when they dropped their ideology.
Imaam al-Qurtubi, in his Tafseer entitled ‘Jami’u li Akhmaa il-Qur’an’ is careful, as if knew that a twisted meaning would be placed upon this Ayah, to explain the very understanding mentioned above,
“Allah informed in this Ayah that he does not change what is in a Qawm until change takes place from them, whether it be from them, or from their supervisor (of their affairs - leaders), or from he who is (appointed) from them… So the meaning of this Ayah is not that it was only revealed for individual punishment and to address nothing but progress from a sin. Instead, it has been revealed for the correction of others sins too. As he said (in the Hadeeth), “…It was asked, ‘will we be destroyed whilst the righteous are amongst us?’ He (saw) said, ‘Yes, if the corruption increases (beyond bounds) [Saheeh al-Bukhari and Muslim, on the authority of Zaynab bint Jahsh about the Ya’jooj]”
So you see, dear brothers, al-Qurtubi demonstrates in his Tafseer of this Aayah that it is not simply for the individual focus. His quotation of the Hadeeth in fact provides an admonishment, in the form of complete destruction, for the whole community if they leave others alone to practice corruption without addressing it, despite the fact that the righteous may live amongst them. Therefore, this Ayah reinforces the correctness of the work of those brothers who work to alter society collectively via their political work to bring back the Khilafah. After this lengthy explanation, we may now revisit the final meaning of the Ayah. It may be correctly rendered as, “Allah will not change what is in any nation, until they all collectively make a change occur in what is in themselves”. Please, dear brothers, do not ever again use it to mean perfection of the individul alone, or Allah (swt) will ask you concerning this on al-Qiyaamah. Wa BarakAllahu Feekum.
Umar ibn al Khattab - a true example of radical change
Abu Huraira said, The Messenger of Allah (peace be upon him) said: "People are like mines of silver and gold; the best of them in the days of Ignorance (jahilliyah) are the best of them in Islam when they attain knowledge.” [Muslim, Mishkat]
When looking at this hadith many people will ask, ‘How is it possible for the best in jahilliyah to become the best in Islam?’ The hadith is describing the reality of people and their radical transformation after committing themselves to Islam. Many examples of this can be seen when looking at people around us who were involved in acts of jahilliyah such as organized crime, drugs, alcohol, etc. These same people radically changed their behaviour and became Islamic personalities and active Dawa Carriers.
There are some from amongst the Ummah, who find it difficult to see beyond their own defects and cannot see the potential for change within themselves. The example of Umar ibn al Khattab (ra) should demonstrate to us all no matter what our errors are or situation we are in, we all have the potential for change.
Ibn Umar (ra) narrated that the Prophet (saw) said ‘Oh Allah strengthen Islam with whoever is more beloved to you, Umar ibn al Khattab or Abu Jahl ibn Hisham’.
The fact that the Prophet (saw) made dua for these two staunch enemies of Islam demonstrates to us that he could see the potential within these two for change. At this time Umar ibn al Khattab was one of the most venomous opponents of the Prophet (saw) and the Muslims. He was from amongst the nobility of Quraish and an ambassador for Jahilliyah. His personality was one filled with arrogance and pride. He had buried his two daughters alive. Worst of all was the fact that he was a Mushrik. His shallow thought made him one who would make Gods out of dates, later on in life Umar reminisced “We used to make Gods from dates, and used to eat them at night when we were hungry”. It was once said about him, that, “His Donkey will embrace Islam before he would.” Compare ourselves to him before his acceptance of Islam; do we hate Islam? Would we ever consider burying our daughters alive? Do we associate partners with Allah (swt)? Would we think of killing the Prophet (saw)?
No! However Umar ibn al Khattab did all of these yet after his acceptance of Islam he became one of the best of the people. Ibn Abbass (ra) said that the Prophet (saw) “There is no Angel in the heaven that does not respect Umar and there is no shaytan on the earth but that he is afraid of Umar.”
Uqbah ibn Amir (ra) narrated that the Prophet (saw) “If there were to be a Prophet after me it would be Umar.” (This hadith has been narrated by Abu Sa’id al Khudri, Ismah ibn Malik and Ibn Umar)
Abu Sa’id al Khudri narrated that the Prophet (saw) “Whoever is angry with Umar is angry with me, whoever loves Umar loves me. Allah (swt) glories in the people on the evening of Arafah generally and glories in Umar particularly. Allah has not sent a Prophet except that he put among his Ummah and inspired man and if there is one such in my Ummah then it is Umar. They said, “Prophet of Allah, How inspired?” He said, “The angels speak by his tongue.”
In Sahih Al-Bukhari, the Prophet (saw) said: "While I was sleeping I saw myself in paradise. Then there was a woman making wudhuu by the side of a palace. I said: 'Whose is this palace?' They said: 'It is Umar's.' I remembered the jealousy of Umar and I turned to leave. Then, Umar cried and said: 'Could I be jealous over you, Messenger of Allah?”
Umar’s Acceptance of Islam
The story of Umar’s conversion to Islam is one, which provides us with an example of the how the Islamic Aqeeda can transform an individual instantaneously. Anas (ra) narrates that Umar went out wearing his sword, and a man from Bani Zuhrah met him and said ‘Where do you intend going? He said ‘I want to kill Muhammed’ He said ‘How will you be safe from Bani Hashim and Bani Zuhrah if you have killed Muhammed?’ He said ‘I can only believe that you have converted.’ He said ‘Shall I show you something astonishing? Your brother in law and sister have converted and abandoned your deen.’ Umar walked on and came to the two of them while Khabbab was with them. When he heard the sound of Umar he hid in the house, and then he (Umar) entered and said ‘What is this murmur of lowered voices?’ They had been reciting Surah Taha. They said, ‘Nothing but simple conversation which we were holding’, he said ‘Perhaps you two have converted?’ His brother in law said to him ‘What if the truth were outside of your deen? So Umar leapt upon him and struck him severely, his sister came to push him away from her husband and he struck her a blow with his hands so that blood flowed from her face. Then she said and she was angry ‘And if the truth were outside of your deen? She paused and then said ‘I witness there is No God but Allah and that Muhammed is the messenger of Allah! Umar said ‘Give me the writing which you have and I will read it, his sister said to him ‘You are dirty and no one reads it but the purified (so stand and bathe yourself) He stood and performed wudhu and read Surah Taha until he came to
‘Truly I, I am Allah there is no God except me so worship me and establish the prayer for my Remembrance (20:14)
Umar then said ‘Show me the way to Muhammed (saw)…
After Umar (ra) embraced Islam, he was immediately transformed into a dawa carrier characterized by frankness, courage, strength and thought.
It has been narrated that after Umar (ra) embraced Islam the Muslims said ‘Allahhu Akbar’ so loudly that it was heard in the valleys of Makkah. Umar (ra) said once speaking about his past, ‘I did not wish to see a man striking and being struck that I experience it myself and none of that touched me. I went to my uncle Abu Jahl ibn Hisham, who was of the nobility, and knocked on his door. He said ‘Who is it?’ I said, “Ibn al Khattab and I have converted.” He said, “Don’t do it,” and slammed the door on me. I said, ‘This isn’t anything,’ and went to one of the great ones of Quraish, called out to him and he came out to me. I said to him the same as I had to my uncle he said to me the same as my uncle had said to me, and slammed the door on me. I said, ‘This isn’t anything, the Muslims are being struck and I am not being struck.’ A man said to me, ‘would you like your acceptance of Islam to be known?’ I said, ‘Yes’. He said, ‘When people were sitting in the Hijr, go to so and so, a man who cannot possibly keep a secret, and say to him, just between yourself and him, I have converted, for it is very rarely he has ever concealed a secret. I went and people had already gathered in the Hijr. I said, just between me and him, ‘I have converted.’ He said, ‘Did you really do that?’ I said, ‘Yes.’ He cried at the top of his voice ‘ibn al Khattab has converted!’ They ran upto me; I was hitting them they were hitting me; people gathered around me…I continued to hit and be hit until Allah strengthened Islam.
Abu Dharr narrated that the Prophet (saw) said, “Truly Allah (swt) has placed the truth upon the tongue of Umar, it speaks by him.”
Al Farouque – The Distinguisher between Truth and Falsehood
Mujahid, on the authority of Ibn Al-Abbas related that he had asked ‘Umar bin Al-Khattab why he had been given the name of Al-Farouque, which means who he who distinguishes truth from falsehood, he replied: After I had embraced Islam, I asked the Prophet (saw): ‘Aren’t we on the right path here and Hereafter?’ The Prophet (saw) answered: ‘Of course you are! I swear by Allâh in Whose Hand my soul is, that you are right in this world and in the hereafter.’ I, therefore, asked the Prophet (saw): ‘Why we then had to conduct our activity in a clandestine way i.e. not in a open provocative manner’. The Prophet (saw) replied, ‘I swear by Allâh Who has sent you with the Truth, that we will leave our concealment and proclaim our noble cause publicly.’ We then went out in two groups, Hamzah leading one and I the other. We headed for the Mosque in broad daylight when the Mushriks of Quraish saw us, their faces went pale and got incredibly depressed and resentful. On that very occasion, the Prophet (saw) attached to me the name of Al-Farouque.
Ibn Abbass, May Allah be pleased with him and His father, said, ‘When Umar accepted Islam the Mushrikeen (idol worshippers), ‘The people have been split in half from us today and Allah (swt) ‘O Prophet, Allah is enough for you, and whoever follows you from the believers.’ [TMQ Al-Anfal:64]
Suhaib (ra) said ‘When Umar (ra), accepted Islam he was open about it, he invited people to it openly; we sat around the house in Halaqaat (circles), we made Tawaf around the House.’
Umar’s (ra) strong personality from his days of jahiliyyah were now utilized for the carrying of the Dawa and for the strengthening of Islam.
His Emigration (Hijra)
Ali (May Allah enoble his face) said, ‘I don’t know of anyone who didn’t emigrate in secret except for Umar ibn al Khattab; because when he wanted to emigrate, he strapped on his sword, put his bow over his shoulder, carried his arrows in his hand and came to the Ka’aba where the nobles of Quraish were in the courtyard, he performed seven Tawaf (circuits) and then prayed two Rakah at the Makaam (station) of Ibrahim (as), then he approached there circle, one step at a time and said, ‘What ugly faces! Whoever wishes to bereave his mother, orphan his children and widow his wife then let him meet me behind the valley. Not one of them followed him..
Conclusion
Umar fought in many battles alongside the Prophet (saw), he was one of the delegated assistants (mu‘awin tafweed) of the Prophet (saw) and a pillar of society. After the death of Muhammed (saw), and Abu Bakr as Siddique (ra) he became one of the greatest of the Khulafah ever to have ruled this Ummah.
The fact that Umar (ra) transformed his personality should show us that each one has the potential for change. The story of Umar (ra) provides the believers with hope and instills within us the drive to seek perfection.
Abdullah ibn Masood said of him, "We are still noble since Umar’s Submission to Islam." He also said "Umar’s Submission to Islam was a conquest, His Migration was a victory, His Imamate (Khilafah) was a blessing, I have seen when we were unable to pray at "the house" (Ka’ba) until Umar submitted, when he submitted to Islam he fought them (the antagonistic idolaters) until they left us alone and we prayed."
Ubayy ibn Ka’ab narrated that the Prophet (saw) said, ‘Gibreel said to me, Let Islam weep over the death of Umar.’
May Allah enable us to achieve what Umar (ra) achieved. Ameen
By Abu Aleena
When looking at this hadith many people will ask, ‘How is it possible for the best in jahilliyah to become the best in Islam?’ The hadith is describing the reality of people and their radical transformation after committing themselves to Islam. Many examples of this can be seen when looking at people around us who were involved in acts of jahilliyah such as organized crime, drugs, alcohol, etc. These same people radically changed their behaviour and became Islamic personalities and active Dawa Carriers.
There are some from amongst the Ummah, who find it difficult to see beyond their own defects and cannot see the potential for change within themselves. The example of Umar ibn al Khattab (ra) should demonstrate to us all no matter what our errors are or situation we are in, we all have the potential for change.
Ibn Umar (ra) narrated that the Prophet (saw) said ‘Oh Allah strengthen Islam with whoever is more beloved to you, Umar ibn al Khattab or Abu Jahl ibn Hisham’.
The fact that the Prophet (saw) made dua for these two staunch enemies of Islam demonstrates to us that he could see the potential within these two for change. At this time Umar ibn al Khattab was one of the most venomous opponents of the Prophet (saw) and the Muslims. He was from amongst the nobility of Quraish and an ambassador for Jahilliyah. His personality was one filled with arrogance and pride. He had buried his two daughters alive. Worst of all was the fact that he was a Mushrik. His shallow thought made him one who would make Gods out of dates, later on in life Umar reminisced “We used to make Gods from dates, and used to eat them at night when we were hungry”. It was once said about him, that, “His Donkey will embrace Islam before he would.” Compare ourselves to him before his acceptance of Islam; do we hate Islam? Would we ever consider burying our daughters alive? Do we associate partners with Allah (swt)? Would we think of killing the Prophet (saw)?
No! However Umar ibn al Khattab did all of these yet after his acceptance of Islam he became one of the best of the people. Ibn Abbass (ra) said that the Prophet (saw) “There is no Angel in the heaven that does not respect Umar and there is no shaytan on the earth but that he is afraid of Umar.”
Uqbah ibn Amir (ra) narrated that the Prophet (saw) “If there were to be a Prophet after me it would be Umar.” (This hadith has been narrated by Abu Sa’id al Khudri, Ismah ibn Malik and Ibn Umar)
Abu Sa’id al Khudri narrated that the Prophet (saw) “Whoever is angry with Umar is angry with me, whoever loves Umar loves me. Allah (swt) glories in the people on the evening of Arafah generally and glories in Umar particularly. Allah has not sent a Prophet except that he put among his Ummah and inspired man and if there is one such in my Ummah then it is Umar. They said, “Prophet of Allah, How inspired?” He said, “The angels speak by his tongue.”
In Sahih Al-Bukhari, the Prophet (saw) said: "While I was sleeping I saw myself in paradise. Then there was a woman making wudhuu by the side of a palace. I said: 'Whose is this palace?' They said: 'It is Umar's.' I remembered the jealousy of Umar and I turned to leave. Then, Umar cried and said: 'Could I be jealous over you, Messenger of Allah?”
Umar’s Acceptance of Islam
The story of Umar’s conversion to Islam is one, which provides us with an example of the how the Islamic Aqeeda can transform an individual instantaneously. Anas (ra) narrates that Umar went out wearing his sword, and a man from Bani Zuhrah met him and said ‘Where do you intend going? He said ‘I want to kill Muhammed’ He said ‘How will you be safe from Bani Hashim and Bani Zuhrah if you have killed Muhammed?’ He said ‘I can only believe that you have converted.’ He said ‘Shall I show you something astonishing? Your brother in law and sister have converted and abandoned your deen.’ Umar walked on and came to the two of them while Khabbab was with them. When he heard the sound of Umar he hid in the house, and then he (Umar) entered and said ‘What is this murmur of lowered voices?’ They had been reciting Surah Taha. They said, ‘Nothing but simple conversation which we were holding’, he said ‘Perhaps you two have converted?’ His brother in law said to him ‘What if the truth were outside of your deen? So Umar leapt upon him and struck him severely, his sister came to push him away from her husband and he struck her a blow with his hands so that blood flowed from her face. Then she said and she was angry ‘And if the truth were outside of your deen? She paused and then said ‘I witness there is No God but Allah and that Muhammed is the messenger of Allah! Umar said ‘Give me the writing which you have and I will read it, his sister said to him ‘You are dirty and no one reads it but the purified (so stand and bathe yourself) He stood and performed wudhu and read Surah Taha until he came to
‘Truly I, I am Allah there is no God except me so worship me and establish the prayer for my Remembrance (20:14)
Umar then said ‘Show me the way to Muhammed (saw)…
After Umar (ra) embraced Islam, he was immediately transformed into a dawa carrier characterized by frankness, courage, strength and thought.
It has been narrated that after Umar (ra) embraced Islam the Muslims said ‘Allahhu Akbar’ so loudly that it was heard in the valleys of Makkah. Umar (ra) said once speaking about his past, ‘I did not wish to see a man striking and being struck that I experience it myself and none of that touched me. I went to my uncle Abu Jahl ibn Hisham, who was of the nobility, and knocked on his door. He said ‘Who is it?’ I said, “Ibn al Khattab and I have converted.” He said, “Don’t do it,” and slammed the door on me. I said, ‘This isn’t anything,’ and went to one of the great ones of Quraish, called out to him and he came out to me. I said to him the same as I had to my uncle he said to me the same as my uncle had said to me, and slammed the door on me. I said, ‘This isn’t anything, the Muslims are being struck and I am not being struck.’ A man said to me, ‘would you like your acceptance of Islam to be known?’ I said, ‘Yes’. He said, ‘When people were sitting in the Hijr, go to so and so, a man who cannot possibly keep a secret, and say to him, just between yourself and him, I have converted, for it is very rarely he has ever concealed a secret. I went and people had already gathered in the Hijr. I said, just between me and him, ‘I have converted.’ He said, ‘Did you really do that?’ I said, ‘Yes.’ He cried at the top of his voice ‘ibn al Khattab has converted!’ They ran upto me; I was hitting them they were hitting me; people gathered around me…I continued to hit and be hit until Allah strengthened Islam.
Abu Dharr narrated that the Prophet (saw) said, “Truly Allah (swt) has placed the truth upon the tongue of Umar, it speaks by him.”
Al Farouque – The Distinguisher between Truth and Falsehood
Mujahid, on the authority of Ibn Al-Abbas related that he had asked ‘Umar bin Al-Khattab why he had been given the name of Al-Farouque, which means who he who distinguishes truth from falsehood, he replied: After I had embraced Islam, I asked the Prophet (saw): ‘Aren’t we on the right path here and Hereafter?’ The Prophet (saw) answered: ‘Of course you are! I swear by Allâh in Whose Hand my soul is, that you are right in this world and in the hereafter.’ I, therefore, asked the Prophet (saw): ‘Why we then had to conduct our activity in a clandestine way i.e. not in a open provocative manner’. The Prophet (saw) replied, ‘I swear by Allâh Who has sent you with the Truth, that we will leave our concealment and proclaim our noble cause publicly.’ We then went out in two groups, Hamzah leading one and I the other. We headed for the Mosque in broad daylight when the Mushriks of Quraish saw us, their faces went pale and got incredibly depressed and resentful. On that very occasion, the Prophet (saw) attached to me the name of Al-Farouque.
Ibn Abbass, May Allah be pleased with him and His father, said, ‘When Umar accepted Islam the Mushrikeen (idol worshippers), ‘The people have been split in half from us today and Allah (swt) ‘O Prophet, Allah is enough for you, and whoever follows you from the believers.’ [TMQ Al-Anfal:64]
Suhaib (ra) said ‘When Umar (ra), accepted Islam he was open about it, he invited people to it openly; we sat around the house in Halaqaat (circles), we made Tawaf around the House.’
Umar’s (ra) strong personality from his days of jahiliyyah were now utilized for the carrying of the Dawa and for the strengthening of Islam.
His Emigration (Hijra)
Ali (May Allah enoble his face) said, ‘I don’t know of anyone who didn’t emigrate in secret except for Umar ibn al Khattab; because when he wanted to emigrate, he strapped on his sword, put his bow over his shoulder, carried his arrows in his hand and came to the Ka’aba where the nobles of Quraish were in the courtyard, he performed seven Tawaf (circuits) and then prayed two Rakah at the Makaam (station) of Ibrahim (as), then he approached there circle, one step at a time and said, ‘What ugly faces! Whoever wishes to bereave his mother, orphan his children and widow his wife then let him meet me behind the valley. Not one of them followed him..
Conclusion
Umar fought in many battles alongside the Prophet (saw), he was one of the delegated assistants (mu‘awin tafweed) of the Prophet (saw) and a pillar of society. After the death of Muhammed (saw), and Abu Bakr as Siddique (ra) he became one of the greatest of the Khulafah ever to have ruled this Ummah.
The fact that Umar (ra) transformed his personality should show us that each one has the potential for change. The story of Umar (ra) provides the believers with hope and instills within us the drive to seek perfection.
Abdullah ibn Masood said of him, "We are still noble since Umar’s Submission to Islam." He also said "Umar’s Submission to Islam was a conquest, His Migration was a victory, His Imamate (Khilafah) was a blessing, I have seen when we were unable to pray at "the house" (Ka’ba) until Umar submitted, when he submitted to Islam he fought them (the antagonistic idolaters) until they left us alone and we prayed."
Ubayy ibn Ka’ab narrated that the Prophet (saw) said, ‘Gibreel said to me, Let Islam weep over the death of Umar.’
May Allah enable us to achieve what Umar (ra) achieved. Ameen
By Abu Aleena
Are you ready to die tomorrow?
We think in detail about certain things, typically things that interest us or which we are directly facing. So football fanatics spend time in following up the latest football news, whose playing who, whose been bought and by which team, etc. People into music would know about the latest chart hits, the top ten, what new bands are on the scene and spend time thinking about this. Movie buffs would ponder about the latest movies, upcoming releases, the latest awards and the like.
Despite expending effort in applying thought upon these trivial issues people in Western society often pay little attention to clearly a vital topic, that of death. It has even become a taboo subject to the extent that people try to change the discussion when it is mentioned.
It is completely irrational to avoid thinking about death as it is the most definite thing in life. To turn away from it is avoiding the inevitable, know one lives forever. All of us know of people who have died whether within our families, community, friends or colleagues. The reason for why many avoid the topic is fear. Fear of the unknown and fear of leaving this life. In fact Western society pushes people into all forms of escapism, so that they attempt to escape reality by drowning themselves in music, movies, sport, and popular culture.
All of us will face death one day, our hearts will stop, our brain activity will stop and our bodies will decompose. However as Muslims we know that death is not the end. Allah (swt) has informed us that there is life after death, that we will be accounted for every action we performed and will be either sent to Jannah (paradise) or Jahannam (Hellfire) according to our deeds.
For a Muslim reminding oneself of death strengthens our realisation of the afterlife and commitment to Islam.
The Messenger of Allah (saw) said, “The clever one is he who disciplined himself and worked for what is after death, and the feeble one is he who followed his desires, then made (vain) prayers to Allah”.
No matter how ‘hard’ or ‘cool’ people think they are, one day they will die and will stand in front of Allah (swt).
“Say: The Death from which you flee will truly overtake you: then will you be sent back to the Knower of all things secret and open: and He will tell you (the truth of) the things that you did!” [Al-Jumu’a:8].
It will be too late to change after you have died, you cannot go back and change things and live life in a better way. There is coming back for the Salah (prayers) you have missed or to make right the wrongs you committed.
“Until, when death comes to one of them, he says: “O my Lord! Send me back (to life), in order that I may do good in that which I have left behind!” - No! It is but a word that he speaks; and behind them is a Partition until the Day they are raised up. Then when the Trumpet is blown, there will be no more kinship among them that day, nor will they ask of one another! Then those whose scales (of good deeds) are heavy, they are the successful. And those whose scales (of good deeds) are light, they are those who lose their ownselves; in Hell will they abide” [Al-Mu’minun: 99-103],
Thinking about death should make us correct out lives, perform our obligations and stay away from haram (prohibitions). Whilst we are alive it is not too late to change. In fact one of the pious Muslims in the past Al-Rabee’ b. Khaytham had dug a grave in his house, so that if he found hardness within his heart, he would enter it and lay down for as long as Allah wished and read: “O my Lord! Send me back (to life) in order that I may work righteousness in the things I neglected” repeating it, then he would reply to himself saying: “Oh, Rabee’, here, you have been returned, so work.”
The Messenger of Allah (saw) said, “Increase the remembrance of that which destroys all desires” [Al Tirmidhi]
And he (saw) said, “If animals knew what the sons of Adam knew of death, you would not have found any fat on them to eat” [Al Baihaqi in “Al Sha’ab”].
Thinking about death should not have only a temporary affect on us, so that if someone who is close to us dies, we get ill or have a near death experience, we go to the mosque for a while and start following Islam. However some time passes the affect wears off and we are back to our old ways. On the contrary, death should be at the forefront of our minds and should affect us in a permanent way.
The Messenger of Allah (saw) said to Abdullah b.Umar (ra), “If you awoke in the morning, do not speak to yourself of the evening, and if you reach the evening, do not speak to yourself of the morning. Take from your life for your death, and from your health for your illness, as you, oh Abdullah, do not know what your name will be tomorrow” [Bukhari].
We shouldn’t think that by temporarily following Islam and repenting to Allah (swt) and then going back to being negligent in our duties and entering into sin, that our repentance will count.
“Of no effect is the repentance of those who continue to do evil deeds, until death faces one of them, and he says: “Now I repent” nor of those who die while they are disbelievers. For them have we prepared a painful torment” [An-Nisa: 18].
Pondering about death should make us prepare for it, so that we treat this life as a journey and a test not as a time to be obsessed with enjoying ourselves disregarding the limits that Allah (swt) has placed on us. Allah (swt) says:
“And the life of this world is only a deceiving enjoyment” [al-Hadid: 20]
Ibn ‘Umar (ra) said, “I came to the Prophet (saw), and I was the tenth of ten men, when a man from the Ansar asked: Who is the most clever and the most honourable of people, Oh Messenger of Allah? He (saw) replied: “Those who remember death the most and work the hardest to prepare for it; they are the clever ones. They have left with the honour of this world and the dignity of the Akhirah” [Ibn Majah]
‘Uthman bin ‘Affan (ra), in the last Khutba he gave in his life, said: “Allah (swt) gave you this world to request the Akhirah, and did not give it to you for you to rely upon, for this world ends and Akhirah is everlasting. So let not that which ends make you disregardful, nor keep you busy from that which lasts. Choose to seek that which lasts over that which ends, for this world will be cut off and our return is to Allah.” Death reminds us of Akhirah, and there is no better reminder.
There are specific actions that the Prophet (saw) encouraged us to undertake to remind ourselves about death.
Abi Tharr (ra) said The Messenger of Allah (saw) said: “Visit the graves, as it will be a reminder of the Akhirah, and wash the dead, as taking care of an empty body is an outstanding admonition, and pray over the Jana’iz (funerals), as it may sadden you, for the sad one is in the shade of Allah” [Ibn Abi Al Dunya and Al Haakim].
And Ibn Abi Mulaykah said, The Messenger of Allah (saw) said: “Visit your dead and pray for peace upon them, for there is an admonition for you in it” [Ibn Abi Al Dunya - Good chain of narrators].
And Al-Dhaahik said: A man once said: Oh, Messenger of Allah, who is the most Zaahid (abstinent) of people? He (saw) said: “He who does not forget the grave and abandoned the luxuries of life, seeking that which lasts above that which ends, not counting yesterday as one of his days, and counted himself amongst the people of the graves”. It is easy to leave the thought of death at the back of your mind and believe that you have a long life left. The angel of death leaves no one, whether young or old when their time has come.
In fact the remembrance is not crying and wailing and blaming one’s self when one is on the brink of death, or attending a funeral or visiting graves alone. Rather, remembrance of death is when a believer imagines that he will meet his Lord at any moment, and his actions will be cut off, as will his ability for repentance. So he will be aware of himself, careful to obey Allah (swt), wary of his Lord every second of his life.
"Say: ‘My life, my death and acts of worship are all for the Lord of the mankind (Rabil alamin)” [Al-An’am: 162]
Despite expending effort in applying thought upon these trivial issues people in Western society often pay little attention to clearly a vital topic, that of death. It has even become a taboo subject to the extent that people try to change the discussion when it is mentioned.
It is completely irrational to avoid thinking about death as it is the most definite thing in life. To turn away from it is avoiding the inevitable, know one lives forever. All of us know of people who have died whether within our families, community, friends or colleagues. The reason for why many avoid the topic is fear. Fear of the unknown and fear of leaving this life. In fact Western society pushes people into all forms of escapism, so that they attempt to escape reality by drowning themselves in music, movies, sport, and popular culture.
All of us will face death one day, our hearts will stop, our brain activity will stop and our bodies will decompose. However as Muslims we know that death is not the end. Allah (swt) has informed us that there is life after death, that we will be accounted for every action we performed and will be either sent to Jannah (paradise) or Jahannam (Hellfire) according to our deeds.
For a Muslim reminding oneself of death strengthens our realisation of the afterlife and commitment to Islam.
The Messenger of Allah (saw) said, “The clever one is he who disciplined himself and worked for what is after death, and the feeble one is he who followed his desires, then made (vain) prayers to Allah”.
No matter how ‘hard’ or ‘cool’ people think they are, one day they will die and will stand in front of Allah (swt).
“Say: The Death from which you flee will truly overtake you: then will you be sent back to the Knower of all things secret and open: and He will tell you (the truth of) the things that you did!” [Al-Jumu’a:8].
It will be too late to change after you have died, you cannot go back and change things and live life in a better way. There is coming back for the Salah (prayers) you have missed or to make right the wrongs you committed.
“Until, when death comes to one of them, he says: “O my Lord! Send me back (to life), in order that I may do good in that which I have left behind!” - No! It is but a word that he speaks; and behind them is a Partition until the Day they are raised up. Then when the Trumpet is blown, there will be no more kinship among them that day, nor will they ask of one another! Then those whose scales (of good deeds) are heavy, they are the successful. And those whose scales (of good deeds) are light, they are those who lose their ownselves; in Hell will they abide” [Al-Mu’minun: 99-103],
Thinking about death should make us correct out lives, perform our obligations and stay away from haram (prohibitions). Whilst we are alive it is not too late to change. In fact one of the pious Muslims in the past Al-Rabee’ b. Khaytham had dug a grave in his house, so that if he found hardness within his heart, he would enter it and lay down for as long as Allah wished and read: “O my Lord! Send me back (to life) in order that I may work righteousness in the things I neglected” repeating it, then he would reply to himself saying: “Oh, Rabee’, here, you have been returned, so work.”
The Messenger of Allah (saw) said, “Increase the remembrance of that which destroys all desires” [Al Tirmidhi]
And he (saw) said, “If animals knew what the sons of Adam knew of death, you would not have found any fat on them to eat” [Al Baihaqi in “Al Sha’ab”].
Thinking about death should not have only a temporary affect on us, so that if someone who is close to us dies, we get ill or have a near death experience, we go to the mosque for a while and start following Islam. However some time passes the affect wears off and we are back to our old ways. On the contrary, death should be at the forefront of our minds and should affect us in a permanent way.
The Messenger of Allah (saw) said to Abdullah b.Umar (ra), “If you awoke in the morning, do not speak to yourself of the evening, and if you reach the evening, do not speak to yourself of the morning. Take from your life for your death, and from your health for your illness, as you, oh Abdullah, do not know what your name will be tomorrow” [Bukhari].
We shouldn’t think that by temporarily following Islam and repenting to Allah (swt) and then going back to being negligent in our duties and entering into sin, that our repentance will count.
“Of no effect is the repentance of those who continue to do evil deeds, until death faces one of them, and he says: “Now I repent” nor of those who die while they are disbelievers. For them have we prepared a painful torment” [An-Nisa: 18].
Pondering about death should make us prepare for it, so that we treat this life as a journey and a test not as a time to be obsessed with enjoying ourselves disregarding the limits that Allah (swt) has placed on us. Allah (swt) says:
“And the life of this world is only a deceiving enjoyment” [al-Hadid: 20]
Ibn ‘Umar (ra) said, “I came to the Prophet (saw), and I was the tenth of ten men, when a man from the Ansar asked: Who is the most clever and the most honourable of people, Oh Messenger of Allah? He (saw) replied: “Those who remember death the most and work the hardest to prepare for it; they are the clever ones. They have left with the honour of this world and the dignity of the Akhirah” [Ibn Majah]
‘Uthman bin ‘Affan (ra), in the last Khutba he gave in his life, said: “Allah (swt) gave you this world to request the Akhirah, and did not give it to you for you to rely upon, for this world ends and Akhirah is everlasting. So let not that which ends make you disregardful, nor keep you busy from that which lasts. Choose to seek that which lasts over that which ends, for this world will be cut off and our return is to Allah.” Death reminds us of Akhirah, and there is no better reminder.
There are specific actions that the Prophet (saw) encouraged us to undertake to remind ourselves about death.
Abi Tharr (ra) said The Messenger of Allah (saw) said: “Visit the graves, as it will be a reminder of the Akhirah, and wash the dead, as taking care of an empty body is an outstanding admonition, and pray over the Jana’iz (funerals), as it may sadden you, for the sad one is in the shade of Allah” [Ibn Abi Al Dunya and Al Haakim].
And Ibn Abi Mulaykah said, The Messenger of Allah (saw) said: “Visit your dead and pray for peace upon them, for there is an admonition for you in it” [Ibn Abi Al Dunya - Good chain of narrators].
And Al-Dhaahik said: A man once said: Oh, Messenger of Allah, who is the most Zaahid (abstinent) of people? He (saw) said: “He who does not forget the grave and abandoned the luxuries of life, seeking that which lasts above that which ends, not counting yesterday as one of his days, and counted himself amongst the people of the graves”. It is easy to leave the thought of death at the back of your mind and believe that you have a long life left. The angel of death leaves no one, whether young or old when their time has come.
In fact the remembrance is not crying and wailing and blaming one’s self when one is on the brink of death, or attending a funeral or visiting graves alone. Rather, remembrance of death is when a believer imagines that he will meet his Lord at any moment, and his actions will be cut off, as will his ability for repentance. So he will be aware of himself, careful to obey Allah (swt), wary of his Lord every second of his life.
"Say: ‘My life, my death and acts of worship are all for the Lord of the mankind (Rabil alamin)” [Al-An’am: 162]
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