The road to the haq (truth) is a difficult and bitter one. It is full of hardship, it is surrounded with thorns and suffering and is filled with blood and corpses. All those who know the truth are aware and know it as a certainty (ilm ul Yaqeen); moreover they experience it with their own eyes (Ain ul yaqeen). They see and hear everyday the kuffar and their alliances firing their bullets of hatred and grudge directed towards the chests of Ahl Al Tawheed. In fact, the era of torturing, imprisoning and simply throwing some tear gas is over, now the era of killing and assassination has begun; the way we see it happening in Afghanistan and in Saudi Arabia etc, we see the Taghout eliminating the ulemah and Ahl Al Haq.
Verily the road to the haq despite its difficulty and it’s hardship is enjoyed and admired by the true believer, he tastes the sweetness that he can never taste in any worldly pursuit. Verily the one who goes down that road will taste the sweetness that is indescribable that no-one knows about it except for the one who tastes it, the one who tastes its difficulty and tastes its adversity; if we attempt to describe it we would never fulfil it’s haq.
This sweetness will ease all difficulties, facilitate all his hardship and level for him every uneven path and he will know that Allah is pleased with him. That will make all the suffering and hardship from the best moments of his life.
We will look to some of the widespread causes of some people rejecting the haq,
1. AL JAHLU BIL HAQ
This is the most popular reason, because people are ignorant about the haq. The one who is ignorant about the haq will show the animosity towards it and towards it’s people.
2. BECAUSE THEY HATE THE PEOPLE OF HAQ
Out of hatred for the people of haq they strengthen their prevention and rejection from accepting the haq.
3. INCLINATION TO THE OLD ROUTINE AND CUSTOMS OF HIS PARENTS
This becomes an immense obstacle preventing him from accepting the haq. When all the habits, customs and traditions of his parents and grandparents contradicts to the haq, he has the most difficulty in leaving them even though it is better for him.
4. BELIEVING THAT THE HAQ WILL BECOME AN OBSTACLE
That he believes that the haq that he is being invited to will become an obstacle for all of his interests and desires, e.g. his wealth, his health, his standard of living etc; This will become a reason to build more hatred towards the haq and its people and to leave them for the sake of what he thinks is his own personal gain.
5. FEAR FROM HIS TRIBES AND FRIENDS
That he fears anger or loss from his tribes and friends if he follows the path towards haq. In the same way that the Caesar Heracles of the Romans feared them, in the time of Muhammad (saw) Heracles knew the truth and was eager to enter into Islam, but when his people refused to listen to him he retreated. When he read the letter of the prophet (saw) he said, ?O my people you know that what he said is the truth so let us go with him, if what he said is true, then it will be a failure to leave him and to fight him will be a curse? but his people rejected and became angry so he retreated and said, ?I was only testing you, to see what you will do.?
Even, when he replied to the letter of the prophet (saw) who had written to him as Muhammad ibn Abdullah Al Nabi, he had replied to him as Ahmed Al Nabi; he replied with the name mentioned to them in the injeel rather than the name on the letter of Muhammad (saw). Thereby leaving no doubt that he knew it to be haq, and yet he still rejected it out of fear from his people.
Envy is one of the most dangerous causes for people turning away from the truth. The envy is a grudge inside the heart towards the envied, he sees himself to be better than the one who he envies, resulting that he does not follow him even though he may be on haq, instead he attacks and plots against him.
This is what happened to Iblees, because of his jealousy of Adam (as) after Allah (swt) favoured and elevated him, even asking all the angels to make sujud to him; when he saw his own light dimmed and the light of Adam increased he became envious and began to reject.
It is this envy that prevented the Jews and Christian from embracing Islam though they know it to be haq. They held the same envy towards Muhammad (saw) though they knew his description from the taurah and the injeel. They rejected him (saw) out of envy even though they were known as the ummah of knowledge, rabbis, scholars and of the learned ranks.
The Jews rejected ?Isa (as) who came to judge by the taurah and did not bring a shari’ah contradictory to their books, in fact the injeel is a chapter of the taurah. Rather, Isa (as) came with permissibility for some of what was forbidden upon them and in order to complete their shari’ah, yet they rejected all this truth out of envy for him. This is rejection for the haq that compliments their deen and their shari’ah; let alone to accept the Qur’an, which abrogates the taurah and the injeel , which completely uproots the jews, exposes them and curses them, exposes all their plots and treachery throughout time, exposes their murder of the anbiya and exposes the corruption of what is in their hearts and their actions. This is the envy that prevents the jews and Christians from accepting the haq.
THE PEOPLE WHO TASTE THE HAQ
Only the one who takes this unfriendly road will taste the sweetness of the difficulty and suffering. That is why the sahabi Hirab ibn Milhaan (ra) when they attacked him from his back and stabbed him with the spear till it came through his chest, he said,
?By the Lord of the Ka’bah, I am successful.? [Bukhari & Muslim & Musnad Imam Ahmed 3/137]
That is the sweetness of enjoying the haq. Abdullah ibn Mubarak narrated that the prophet (saw) sent people of Banu Sulaim to Bani Aamir, there were 70 of them all Hafiz ul Qur’an, he said,
?my uncle Hirab ibn Milhaan said, ? I will go first. If they give me security in order to give da’wah to them then you can all come otherwise I will be the first to retreat.? He entered and they gave him security, but while he was reciting Qur’an to them, they gave a signal to each other and they stabbed him in the back with a spear until it came out of his chest. He was holding the spearhead with his hand and shouting ?I got it, By the Lord of the Ka’bah?? [Bukhari ? Kitab ul Jihad v6 p18 ? Muslim v13 p47 and Musnad Imam Ahmed 3/137]
Asim ibn Thaabit was the one in this battle that refused to give his weapon to the kuffar, and he was the only one with a weapon after their betrayal and so was the only one able to fight.
Furthermore we have many other examples like this among the sahabah of Muhammad (saw), ?Uthman bin Madh’un was the sahabi who lost his eye for the sake of Allah after the betrayal of the very mushrik who gave him security. Initially, Waleed ibn Mughirah gave Uthman security but after that, he started to show off and started to restrict what Uthman could or could not say. Uthman rejected his security and so they betrayed him and they removed his eye, Waleed ibn Mughirah said,
“O my nephew, your eye could be saved today if you did not give up the security offered to you.” Uthman said, “By Allah, my remaining eye is needy for the same destiny of her sister for the sake of Allah and I am under the covenant of the one more dignified than any of you.” [Reported by Abu Nu’aim in Al Hulya v1 p103 and ibn Hisham in the seerah s1 p370]
Another example of this sweetness in the path of Haq is demonstrated by Khalid bin Waleed (ra), Abdullah ibn Mubarak reported from the servant from the family of Khalid bin Waleed in Kitab ul Jihad that Khalid bin Waleed said,
“Dearer to me than the night that they gift to me a woman who I like as a bride or give me news about a new baby boy, is a night that is severely cold, in an expedition for the sake of Allah that I wake up in the morning face to face with the enemy.” [Abu Y’ala on authority of Qais in Mujamma’ Al Zawaa’id v9 p350]
Salahuddin Ayyubi admired Jihad, he had an extreme admiration and hunger for the jihad, for the death and for the wounds and hardship in the way of Allah. That led to him hating the life in palaces and the life of ease, he was living in a tent in the desert and yet he had everything he wanted. In fact, he never entered a palace nor wore special clothes in his life, he insisted to wear only his clothes of jihad and live in a tent in the front lines of Jihad. The Muslim and even non-muslim historians used to say,
“Salahuddin had no conversation or speech and there is no quotation from him except about jihad or mujahideen or the battlefield and if he chatted he spoke about weapons of jihad and the style of fighting, he was so pleased to live in a tent in the middle of the desert at the closest point to the enemy than to live in a palace or to sleep on a soft mattress.”
Furthermore, we have the story of the sahabi who felt that even to finish eating a date was only prolonging his life, so he threw it and hurried towards his death in the way of Allah. Anas bin Maalik narrated that Umayr ibn Himaam heard from the messenger (saw) in badr,
“Allah obliged Jannah to be a settlement for anyone who dies shaheed in his way.” He stood and said, “O messenger of Allah, are you speaking about the jannah, wide like the heaven and the earth?” he (saw) said, “yes” he said, “bakhin bakhin (it has two meanings, either meaning “good news’ or what a loss/shame’ i.e. if I am not there)” the prophet (saw) said, “what makes you say so?” he said, “I said bakhin bakhin in hope to be from its people” the prophet (saw) said, “Good news you are from the people of Jannah.” He (Umayr) had a few dates in his hand at that time that he was eating, he said, “If I am to live till I finish this date, what a long life that is,” he threw the dates from his hand and then fought till he was killed.” [Muslim v13 p45 and Muwatta’ on the authority of Yahya bin Sa’eed Imam Maalik h1005 and by Jabir ibn Abdullah in Bukhari v7 p354 (this narration did not mention Umayr and mentioned the day of Uhud not badr)]
Imam Haafiz said in Fath ul Baari,
“it seems like two stories occurring about to two sahabah, one in Badr and one in Uhud.”
Umayr ibn Himaam was eager and thirsty to go down the road of hardship and difficulty; he felt the sweetness of it until he believed that only a few minutes to finish eating his date could delay him to enter jannah as if it was a century of delay.
Furthermore, we have on the authority of Abu Huraira about the famous poetry of Khubaib ibn Adiy, the great sahabi who was tortured to death because of his da’wah, he said,
“I don’t care as long as am killed as a Muslim, whichever side I lie down for the sake of Allah, that is all for Allah and if he wishes he will bless me by tearing my body apart.” [Bukhari v7 p379] and in [Musnad Imam Ahmed v2 p294]
Umayr ibn Abi Waqqas, the younger brother of Sa’d ibn Abi Waqqas was not even 16 in the day of Badr and he was hiding from the prophet (saw) fearing he would send him back. When he (saw) saw that he was eager and persisting to fight for the sake of Allah despite the hardship and difficulties that he would face, he asked him if he was willing to fight, Umayr said,
“I dream to fight for the sake of Allah.”
The messenger (saw) permitted him to fight and enjoy the hardship of the fighting until he was killed for the sake of Allah.
Verily these examples show the truth that the people who love the haq will go forward towards all the hardship and suffering that they will face. That is because nothing compares to the sweetness of that road except the sweetness of Jannah.
We have another example of another sahabi. Abdullah ibn Jahsh went to Sa’d ibn Abi Waqqas before the battle of Uhud and they agreed to make du’a for eachother and that the other would say for him ameen, Abdullah said to Sa’d,
“if you help me in my du’a I will help you in your du’a,” and then he made du’a to Allah, “O Allah grant me a tough enemy who is angry and savage, that I can fight for your sake and he will fight me, and then kill me, and drag me, and cut off my nose and ears, and open my stomach, if I meet you in the future and you say to me, “O Abdullah, why are your nose and ears cut off?” I will say “for your sake and following your messenger and you will say “Sadaqt (that is correct)” and he said (to sa’d), “say ameen” S’ad said, “ameen.” [Kitabul Haakim v2 p76 and in Al Isaaba for ibn Hajar v2 p287 by the authority of Ishaq ibn Sa’d ibn Abi Waqqas and in Muslim]
Abdullah ibn Mubarak reported in kitab ul jihad p74; and in Al Haakim in his book Al Mustadrak v3 p200; and in Abu Nu’aim in Al Huliya v1 p109; that Sa’eed ibn Musayyab said
“O Allah, I swear by you grant me a tough enemy who is angry and savage that I can fight for your sake and he will kill me and drag me and cut off my nose and ears, if I meet you in the future and you say to me, “why is your nose and ear cut off?” I will say “for your sake and following your messenger and you and you will say “Sadaqt”
He repeated the du’a of Abdullah ibn Jahsh, what a great du’a and what a wonderful soul who sold himself to his Lord! What a beautiful people who walk down the road of truth that is full of sourness and hardship to reach that sweetness. Verily this kind of supplication does not appear from any men except the one who is eager to go down this road and taste its hardships; he doesn’t care from which side he is killed, he wishes only to seek the pleasure of Allah and to reach the full pleasure of dying in his path.
Those people deserve in truth to have the authority in the earth and are eligible to be elevated by Allah (swt) in the same way that Allah elevated Abdullah ibn Jahsh. Abdullah made his du’a and the du’a was accepted, it is reported that they found him dead in Uhud shaheed with his nose and ears cut off and tied around his neck. Most people do not know about Abdullah ibn Jahsh and he was on of the sons of Quraish, the first cousin of the messenger Muhammad (saw).
They are people who feel that happiness cannot be reached except by running down that path hated by so many, to go down that road even if their body is mutilated and even if they are attacked and fought against the way that the kuffar gather to fight the mujahideen today. Any part of the seerah of the sahabah, those who were the best people after the prophet (saw) will make you feel this strong wave of eagerness that filled their nafs, like Sa’d ibn Mu’az on the day that he passed the judgement on Banu Qurayza, while bleeding on his deathbed he made the du’a
“O My lord, you know what is in my heart and there is nothing dearer to me than to fight them for your sake, verily they are people liars and they disbelieve on the Messenger, they drove him out from his homeland. O my Lord, before you lay down the war between us and them, if their remains any way for war then save me from my wounds so that I can fight them for your sake and be killed. If you decide the war is to end then revive the war and let my blood gush forward like a fountain.”
He wanted his blood to flow for the sake of Allah more and more, and Aisha narrated that the prophet (saw) said at that time,
“O people of the tent what is this coming from the tent?” they said “it is the blood of Sa’d ibn Mu’aaz, he was bleeding like a fountain.” The prophet (saw) said, “That is the blood of the one who dies in the way of Allah.” [Bukhari v7 p411 Muslim v12 p155 Musnad Imam Ahmed v6 p142]
Furthermore, we have the example of Mundir ibn Umayr who used to be called among the sahabah, Al Mu’niqu lil Mawt – the one who embraced death. He was called so because he used to hurry to the death to becone a martyr. He was the one who came out publicly to fight in the battle of bi’u ma’una; before the sahabah could take position, he ran alone towards the enemy hurrying to be the first to face them. [Imam ibn Hajar reported it in Al Isaaba v3 p461]
Another great example is Khalid bin Waleed, he went to every battle chasing the shahadah, and he made du’a,
“O Allah, take from my body as much as you like.”
He sought the shahadah everywhere but in the end Allah decreed that he should die Siddiq in his bed, all the while he was crying to be killed in the battlefield.
Even in the later years we see the same, Khaalid Islambuli when he was taken to be executed was so pleased and he laughed as he went. He saw the sadness in one of his brothers as they gave him their last salutation, he said to them,
“Do not feel sad, I am going to meet my Lord.”
And there are many other events from many mujahideen that we heard about, they are an example for us all. We saw how Khattab used to enjoy the hardship and suffering of living in the freezing mountains of Chechnya with his brothers facing death in every second. The same is said for the mujahideen around the world like Izz ul Deen Al Qassam, like Sayyid Qutb, like Khalid Islambuli, like Abdullah Azzam, like Abu Hafs Al Masri, like Khattab, like Sheikh Yusuf Al ‘Uyayri, like Abdul Aziz Al Muqrin and like many other people who are in the queue waiting to be killed for the sake of Allah; many of them are still struggling; many of them captured like Sheikh Omar Abdul Rahman, like Omar Sheikh, like Khalid Sheikh Muhammad, like Sheikh Abu Muhammad Al Maqdisi, like Sheikh Abu Qatada, like Sheikh Ali Al Khudr Al Khudair, like Sheikh Faris Al Zahraani, like Sheikh Naasir Al Fahd, like Sheikh Humud al Khaalidi, like all the Muslims in Guantanamo Bay and those in the prisons of Pakistan and the Arab world.
Some of them are still free, enjoying the sweetness of the tough road of truth, living in tora bora and sleeping in the sand, people like Sheikh Usama bin Laden, like Mullah Muhammad Omar, like Dr Ayman Al Zawahiri and many others.
There are many stories about the mujahideen like the brother who lost his hands in the battlefield and he was between life and death repeating,
“I hurry towards you my Lord, accept me and be pleased with me.” [EMQ Ta ha: 84]
We see many brothers crying nowadays when they return and are prevented from returning to the jihad, some of them cry till their body is weak and until they lose all their health hoping all the time that Allah will grant them martyrdom in the battlefield. When Allah opened for him a passage to the jihad, he was so overjoyed and stood tall and dignified like a horse. Then he travelled and fought until he was captured by the enemy, during his capture he was with many brothers who all testified about him that he was crying and repeating,
“Our dead people are in jannah and your dead people are in the hellfire.”
Nowadays, we see many people like this. We experience many brothers whom we love for the sake of Allah and see them as the leaders for guidance and da’wah, the ready mujahideen. We see them sleeping on the floor sometimes without blankets, sometimes in chairs, sometimes in small carpets and sometimes on grass. They do not own much except their food and clothes. We know people who sleep everyday in a different place while people find difficulty to change a mattress or pillow let alone to sleep in a different place in every night. Sometimes we witnessed people sleeping in a shop under the table with only his shoes as a pillow or sometimes we see them put on it his own turban as a pillow. Despite that hardship and difficulty, we see them enjoying pleasure and happiness that is indescribable. They are pleased in obedience to Allah (swt), we look to them in their happiness as if they own the entire dunya and everything over it. By Allah we can testify that in the time of hardship, we are in a great ni’ma from Allah (swt), one that if the leaders and the kings knew about its sweetness, they would fight for it with the sword.
Verily the one who has no concern in the dunya and nothing keeps him busy except to work for Da’wah and Jihad to make Allah’s deen dominant on the earth, his heart will always repeat for the sake of Allah, “What is more beautiful than death for the sake of Allah?”
The above examples of the sahabah and tabi’een, the later scholars, contemporary mujahideen and ulemah, of those who are thirsty to face torture and suffering for the sake of Allah, are examples of those who feel the taste of Imaan and feel it’s sweetness. The summit of that suffering that turns the punishment to joy, the sourness to sweetness, their difficulty to ease and their expense to be cheap, their pleasure is for Allah to be pleased and they love what Allah loves and they hurry to whatever Allah likes and to whatever makes him pleased.
May Allah make us from those who suffer hunger, poverty, homelessness and death for the sake of Allah, and to make us the citizens of Jannah.
Sheikh Omar Bakri Muhammad
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