The Virtue of the First Ten Days of Dhul-Hijjah

Shaikh ‘Abdullaah Ibn Jibreen (rh)

Verily, the praise belongs to Allaah Most High, and may the blessings of
Allaah and Peace be upon His Prophet Muhammad (saws), and his family and
companions, all of them.

Al-Bukhaaree narrated from Ibn ‘Abbaas (raa), that the Prophet (saws) said:
“There are not any days in which righteous deeds done in them are more
beloved to Allaah than these days, i.e. the ten days (of Dhul-Hijjah). They
said: O, Messenger of Allaah, not even Jihaad in the path of Allaah? He
said: Not even Jihaad in the path of Allaah Most High, except if a man goes
out (for Jihaad) with his self and his wealth, then he doesn’t return with
anything from that.”

Imaam Ahmad narrated from Ibn ‘Umar (raa), from the Prophet Muhammad (saws)
that he said: “There aren’t any days greater, nor any days in which deeds
done in them are more beloved to Allaah Most High, than these ten days (of
Dhul-Hijjah). So, increase in them the saying of Tahleel
(Laa-ilaaha-ill-Allaah), and Takbeer (Allaahu-Akbar) and Tahmeed
(al-hamdu-lillaah).”

The Types of Deeds in These Ten Days:

First: The performance of Hajj and ‘Umrah, and these are the best of deeds
that may be done. And what indicates their superiority are a number of
Hadeeths, one of which is the saying of (The Prophet) (saws): “Performance
of ‘Umrah is an expiation of the sins committed between it and the previous
‘Umrah, and the reward of the Hajj which is accepted by Allaah Most High is
nothing but Paradise.” (Bukhaaree and Muslim).

Second: The fasting during these days as many of them as may be easy (for
one to fast) – especially the Day of ‘Arafah. There is no doubt that the act
of fasting is one of the best deeds, and it is from what Allaah Most High
has chosen for himself, as in the Hadeeth Qudsee: “Fasting is for Me, and it
is I who give reward for it. Verily, someone gives up his sexual passion,
his food and his drink for my sake…” (narrated by Bukhaaree, Muslim,
Maalik, Tirmidhee, Nasaa.ee and Ibn Maajah).

Also, from Abu Sa’eed al-Khudree (raa), who said that the Messenger of
Allaah (saws) said: “No servant (of Allaah Most High) fasts one day in the
way of Allaah, except that Allaah Most High removes his face from the fire
because of it (the distance of travelling) seventy years.” (narrated by
Bukhaaree and Muslim).

Muslim narrated from Abu Qataadah that the Prophet (saws) said: “Fasting the
Day of ‘Arafah will be credited with Allaah by forgiving one’s sins of the
previous year and the following year.”

Third: at-Takbeer (saying: Allaahu-Akbar) and adh-Dhikr (remembrance of
Allaah Most High) in these (ten) days, because of the saying of Allaah in
Soorah al-Hajj verse 28: “…And mention the name of Allaah on the appointed
Days…”

This has been explained (by some) to mean the ten days (of Dhul-Hijjah), and
the scholars consider it desirable to increase adh-Dhikr (remembrance of
Allaah Most High) in these days, because of the Hadeeth of Ibn ‘Umar
(radhi-yallaahu ‘anhumaa) narrated by Ahmad, which says in it: “…so
increase in these days the Tahleel and Takbeer and Tahmeed”.

Al-Bukhaaree mentioned about Ibn ‘Umar and Abu Hurayrah (raa) that: “the two
of them used to go out to the market place. During the ten days (of
Dhul-Hijjah) saying ‘Allaahu-Akbar’, causing the people to also say it.”

Ishaaq narrates from the scholars of the Taabi’een that in these ten days
they used to say: Allaahu-Akbar, Allaahu-Akbar; Laa-ilaaha-ill-Allaah;
Wallaahu-Akbar, Allaahu-Akbar; Wa-lillaahil-hamd.

It is a beloved act to raise the voice when saying the Takbeer in the
markets, the houses, the streets, the masjids and other places, because of
the saying of Allaah Most High in Soorah al-Hajj verse 37: “…that you may
magnify Allaah for His Guidance to you…”

The saying of Takbeer in congregation, i.e., everyone pronouncing the
Takbeer with one voice, is not permissible since this has not been
transmitted (to us) from the early generations of the Sahaabah and those who
followed their ways. Verily the sunnah is for everyone to say the Takbeer
individually. And this is applicable for all Dhikr and supplications, except
if the person doesn’t know what to say. In that case he may repeat after
someone else until he learns (the words to be said). It is also permissible
to make Dhikr with all the different wording of Takbeer (Allaahu-Akbar) and
Tahmeed (al-hamdu-lillaah) and Tasbeeh (Subhaan-Allaah), and the rest of the
Islaamic legislated supplications (from the Qur’aan and Sunnah).

Fourth: at-Tawbah (repentance) and abstaining from disobedience and all
types of sins, since forgiveness and mercy are the results of deeds.
Disobedience is the cause of being far away (from Allaah Most High) and
repulsion, while obedience is the cause of being near (to Allaah Most High)
and His love. In the Hadeeth of Abu Hurayrah (radhi-yallaahu ‘anhu), he said
that the Prophet Muhammad (saws) said: “Verily Allaah has a sense of
‘Ghayrah’ (honor, prestige and anger over it’s violation), and Allaah’s
sense of Ghayrah is provoked when a person does that which Allaah has made
prohibited”. (narrated by Bukhaaree and Muslim).

Fifth: Doing plenty of voluntary (Nafl) righteous deeds of worship like
prayer, charity, Jihaad, reading the Qur’aan, commanding what is good and
forbidding what is evil, and other deeds like this. Verily they are of those
deeds which are multiplied in these days. Because, even those deeds which
are less preferred, in these days are superior and more beloved to Allaah
than superior deeds done at other times – even the Jihaad which is one of
the most superior of all deeds, except in the case of one whose horse is
killed and his blood is spilled (loss of life in Jihaad).

Sixth: It is legislated in these days to make at-Takbeer al-Mutlaq
(unrestricted to specific times or form) at all times of night and day until
the time of the `Eed Prayer. Also, at-Takbeer al-Muqayyid (restricted to
specific times and done in a particular manner) is legislated, and it is
done after the (five) obligatory prayers which are performed in
congregation. This begins from Dawn (Fajr) on the Day of ‘Arafah (the 9th of
Dhul-Hijjah) for those not performing Hajj, and from Noon (Dhur) on the Day
of Sacrifice (10th of Dhul-Hijjah) for those performing Hajj (pilgrims); and
it continues until ‘Asr prayer on the last day of the days of Tashreeq (13th
of Dhul-Hijjah).

Seventh: The slaughtering of a sacrificial animal (Adhiyyah) is also
legislated for the Day of Sacrifice (10th) and the Days of Tashreeq (11th,
12th and 13th). This is the Sunnah of our father Ibraheem (‘alayhis-salaam)
– from when Allaah Most High redeemed his son by the great sacrifice (of an
animal in his place). It is authenticated that the Prophet (saws)
slaughtered (sacrificed) two horned rams, black and white in color, and that
he slaughtered them with his own hands, mentioned the name of Allaah Most
High (saying Bismillaah), said Takbeer (Allaahu-Akbar), and placed his foot
on their sides (while slaughtering them). (narrated by Bukhaaree and Muslim.
Bukhaaree English translation – Dr. Muhsin Khan, Vol.2, Pg. 447-448 #770 and
772, 1979).

Eighth: Muslim and others narrated from Umm Salamah (raa) that the Prophet
Muhammad (saws) said: “If you see the Hilaal (new moon) of Dhul-Hijjah, and
any one of you wants to make a sacrifice, then he should not cut (anything)
from his hair and his nails.” and in one narration he said: “…then he
should not take (cut) anything from his hair, nor from his nails, until he
performs the sacrifice.” Perhaps this is because of the similarity with the
one who is bringing a sacrificial animal for slaughter (in Hajj). As Allaah
Most High said: “…and do not shave your heads until the Hadee (sacrifice)
reaches the place of sacrifice…”

The apparent meaning of this prohibition is that it is particularly for the
one whom the sacrifice is for, and does not include the wife or children,
unless there is an individual sacrifice for one of them. There is no harm in
washing the head, or scratching it, even if some hairs may fall out.

Ninth: It is incumbent for the Muslim (who is not making Hajj) to make every
effort to perform the `Eed Prayer wherever it is performed, and to be
present for the Khutbah and benefit. He must know the wisdom behind the
legislation of this `Eed (celebration). It is a day of thankfulness and
performing deeds of righteousness. So, he must not make it a day of
wildness, pride and vanity. He should not make it a season of disobedience
and increase in the forbidden things like music and singing, uncontrolled
amusement, intoxicants and the like – those things which could cause the
cancellation of the good deeds done in these ten days (of Dhul-Hijjah).

Tenth: After what has been mentioned, it is fitting that every Muslim, male
and female, take advantage of these days by obeying Allaah Most High,
remembering Him, thanking Him, fulfilling all the obligatory duties, and
staying far away from the prohibited things. He must take full advantage of
this season, and the open display of Allaah’s gifts to attain the pleasure
of his Lord.

Surely, Allaah Most High is the One who grants success, and He is the Guide
to the Straight Path. And may the blessings of Allaah Most High, and Peace
be upon Muhammad and his family and companions.

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The fornicating woman…

al-Hasan al-Basri narrated:

“There was a fornicating woman who had exceeded the people of her era in beauty, and would not let any man sleep with her unless he paid her one hundred dinars. One day, a man saw her and was attracted to her, so he went and worked until he earned the one hundred dinars and came to her. She told him: “Pay it to the man at the door so that he may count it and weigh it.” When he did this, she told him to enter. She had a luxurious home and a bed made of gold. She told him: “Come to me.” When he was about to have intercourse with her, he suddenly remembered his standing before Allah on the Day of Resurrection, so it was as if he was struck with lightning and his desire was put out.

He said to her: “Allow me to leave you, and you can keep the money.”

She replied: “How can you do this now, when you saw me and was attracted to me, and went and worked hard to collect the one hundred dinars, and when you are finally with me, you do what you did?”

He said: “By Allah, I did not do this out of anything except for the fear of Allah, and the thought of my standing between His Hands.”

She said: “If you are truthful in what you say, then I want to marry nobody except you!”

He told her: “Let me leave.”

She said: “No, not unless you promise me that you will marry me!”

He said: “I cannot do anything until I leave first.”

She then said to him: “You must promise Allah that if I come to you where you live, then you will marry me!”

He said: “It might be so. We will see.”

So, he put on his clothes, left her, and travelled back to his land. She later travelled to his land with all that she owned – regretting the circumstances under which they had met each other – until she arrived and asked about him. When she arrived at his home, it was said to him: “The queen herself has arrived and asked about you!” When he saw her, he was in such a state of shock that he collapsed and died.

His body fell into her arms, so she said: “As for him, then I have missed out on the chance to be with him. Does he have any close relatives?” It was said to her: “Yes, his brother, but he is a poor man.” So, she said to him: “I will marry you out of my love for your dead brother.”

She married him and bore for him seven righteous sons.” (Ibn Qudamah al-Maqdisi, ‘at-Tawwabin’, 41-42)

A Prayer to Ease Anxiety and Depression

Explanation from Imam Ibn Al-Qayyim al-Jawziyya

 

 

It was reported from ‘Abd-Allaah ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “No person suffers any anxiety or grief, and says:

Allaahumma innee ‘abduka wa ibn ‘abdika wa ibn amatika, naasiyati bi yadika, maadin fiyya hukmuka, ‘adlun fiyya qadaa’uka, as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghaybi ‘andak an taj’ala al-Qur’aana rabee’ qalbi wa noor sadri wa jalaa’a huzni wa dhahaaba hammi (O Allaah, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every Name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety)’ – but Allaah will take away his sorrow and grief, and give him in their stead joy.”(Ahmad 1/391 and Al-Albaanee declared it sahih.)

Imam Ibn Qayyim Al-Jawziyya said about this dua in his book ‘The Provisions of the Hereafter’ that the verse, “Lord: I am Thy servant, whose father and mother are thy servants…” embodies the core of knowledge and recognition of Allah Almighty, and the secrets of worship, and no single book can ever detail their full meaning. Yet, this prayer is full of recognition of who is God, and in it, the worshipper calling upon His Lord, acknowledges his Creator, and presents himself as Allah’s servant, and the son of His servants.  The caller also places things where they belong by recognizing that his fate is in Allah’s Hand; that his destiny is moving according to the divine plan; that Allah Almighty does whatever He pleases with it; that the servant can neither bring benefits nor harm to himself; that he cannot bring about his own birth, death, or resurrection; that his destiny is in Allah’s Hand; that he has no power to alter it except as Allah wills; that he is totally dependent on his Creator, Cherisher, Sustainer, and Lord; that his own existence is subject to whatever Allah Almighty decrees; and that Allah is just, and what He wills shall be.

Imam Ibn Qayyim Al-Jawziyya then explains the next part of the dua: “My fate is in Thy Hand, and my destiny is moving according to Thy plan.  Thou art indeed just in Thy judgment…”This section of the prayer embodies two cardinal aspects which are the core of the doctrine of monotheism (Tawheed): (1)  the first is the recognition and confirmation of fate, and that Allah’s decree regarding His servant shall unfailingly come into force, and that the servant cannot escape it or repel it; and (2) the second aspect proclaims that Allah is just, that He does not oppress His servants, and that what He decrees is due by virtue of divine justice and knowledge of such needs.  This is because injustice represents the need, ignorance, incompetence, weakness, and inferiority of an unjust person, and therefore, such attributes are not divine, and they cannot come from one who is omniscient, All-Knowing, wise, and has no needs. Hence, Allah’s wisdom is operative wherever His will is ordained.  Allah is rich beyond any need, and everything is poor and seeks its nourishment from Him.  He is All-Wise, and there is not a single atom throughout the entire universes where His will is not operative.  The absolute dependence of each and every cell in the entire creation, and their soliciting of their support and sustenance from the sole and only provider requires their gratitude. Hence gratitude (shukur) is rewarded with blessings and ingratitude (kufr) is rewarded with disapprobation and consequent punishment for the non repenting ones.

When the unrepenting and ungrateful disbelievers and idol worshipers threatened Allah’s Prophet Hud, peace be upon him, to invoke the curse of their deities upon him, he replied: I call Allah to witness and you bear witness that I am innocent regarding what you ascribe as partners to Him. Therefore, scheme (Your worst) against me and grant me no respite. I put my trust in Allah, my Lord and your Lord. There is not a moving creature whose forelock is not (held firmly) in His Hand.  My Lord is surely on a straight path, (Qur’an 11:54-56)–meaning that Allah’s power which is unlimited and unrestrained is operative over all creatures, and no one can withstand His decree.  He alone has the power to move them as He pleases, and He does so rightly, justly, wisely and mercifully.

In this prayer, the servants proclamation: “My destiny is moving according to Thy plan,” means the same as ‘There is not a moving creature whose forelock is not (held firmly) in His Hand,’ and  his saying: “Thou art indeed just in Thy judgment, ” is also parallel to ‘My lord is surely on a straight path.’  Furthermore, Allah’s Messenger (pbuh) calls in this prayer upon Allah’s most holy Names and the divine attribute He proclaimed in His kingdom, revealed in a Book, taught to a privileged servant or kept as His sole secret, so that no angel of the nearest and most exalted status and no prophet or messenger has ever known to ask by it. Such invocation surpasses all supplications, and of all prayers is the dearest to Him, and most worthy of immediate reply, because it proves the servant’s knowledge and recognition of his Lord.

Allah’s messenger (pbuh) then prayed to Allah Almighty to make the glorious Qur’an the prime of his heart, meaning the spiritual food of his body, mind, and soul, and through it, to wash away, dispel, and cure his stresses, worries, and concerns, making it the one conclusive medicine that will extract illnesses, and restore the human being to his true status and balance.  Hence, he asked his Lord to make the Qur’an the light of his soul that removes any corrosion that tarnishes his clarity and wisdom, and that polishes his heart. Such medicine works only if the patient is truthful in his asking for it, sincere in his trust in its effectiveness and uses it as prescribed by his physician.  Hence, Allah willing the correct use of the medicine will certainly be followed by complete recovery, excellent health and vitality and Allah is the Supreme helper.

 

 

 

Living Between the Disbelievers


A Muslim is obliged to live by Islam and implement the Sharee’ah wherever he
is. He must also swear allegiance to none but Allah (SWT), His Messenger
(SAW) and to the ameer ul-mu’mineen (leader of the Muslims). If there is no
leader (or Khaleefah) to pledge allegiance to (like in today’s reality), it
becomes mandatory to work collectively with other Muslims in order to
eradicate shirk (disbelief, false deities, non-Islamic law etc.) and
implement the Sharee’ah.

Moreover, it is not permissible for a Muslim to live between the
disbelievers unless he distinguishes himself from them, preserves his Deen,
rejects their customs, ideologies, ways of life; calls them to Islam and
fulfils all his other duties and ritual obligations. Jareer bin ‘Abdillah
(RA) reported that the Messenger Muhammad (SAW) said:
 

I disassociate myself from any Muslim who lives between the Mushrikeen
[disbelievers]. (Sunan Abee Daawud, hadeeth no.2645)

This disassociation is from Muslims who live between the Kuffaar (i.e. in
daar ul-harb) and do not distinguish themselves from the disbelievers and
fulfil their obligation of inviting them to Islam (openly in public).
Distinguishing one’s self from the disbelievers can be accomplished in many
ways. However, this must be primarily done by holding onto the Islamic
values and adhering to the Sharee’ah (without any compromise).

If a person is unable to hold onto his Deen, reject shirk and kufr
(interfaith, multiculturalism, integration, the false ways of life, deities,
traditions, laws, religions and customs of the non-Muslims etc.),
disassociate himself from the disbelievers (by not voting for them,
participating in their political processes or joining their forces etc.) and
openly invite society to Islam; it becomes prohibited for him to live
amongst them and hijrah (migration) becomes obligatory upon him.

The only person who has the permit not to distinguish himself from the
Kuffaar and publicly invite them to Islam is the mujaahid. However, one
should not let the shaytaan (devil) whisper to him and convince him that he
is a mujaahid or he is preparing for jihaad. Nowadays there are many fake
‘mujaahids’ who do nothing but sit behind their computers all day, slander
sincere Muslims, watch a few video clips and free-mix in ‘Islamic’ forums.
What is even worse is that they have the audacity to claim they are working
hard in the cause of Allah and are serving the Muslim Ummah.

Either da’wah or hijrah

One of the characteristics of a munaafiq (hypocrite) is that he lives
between the Kuffaar (in daar ul-harb) without to fight them or distinguish
himself from them (by calling them to Islam). Furthermore, he also avoids
making hijrah when it becomes obligatory upon him to do so. Allah (SWT)
says:
 
Verily! As for those whom the angels take [in death] while they are wronging
themselves [as they stayed among the disbelievers even though emigration was
obligatory for them], they [angels] say [to them]: ‘In what [condition] were
you?’ They reply: ‘We were weak and oppressed on earth.’ They [angels] say:
‘Was not the earth of Allah spacious enough for you to emigrate therein?’
Such men will find their abode in Hell – what an evil destination!

Except the weak ones among men, women and children who cannot devise a plan,
nor are they able to direct their way.

For these there is hope that Allah will forgive them, and Allah is ever
Oft-Pardoning, Oft-Forgiving. (EMQ an-Nisaa’, 4:97–99)

Al-Bukhaari recorded that Muhammad bin ‘Abdir-Rahmaan (Abul Aswad) said,
‘The people of al-Madeenah were forced to prepare an army [to fight against
the people of ash-Shaam during the khilaafah of Abdullah bin az-Zubayr at
Makkah], and I was enlisted in it. Then I met ‘Ikrimah, the freed slave of
Ibn ‘Abbaas, and informed him [about it], and he forbade me strongly from
doing so [i.e., to enlist in that army], and then he said to me, Ibn ‘Abbaas
told me that some Muslims used to go out with the idolaters increasing the
size of their army against the Messenger of Allah. Then, an arrow would hit
one of them and kill him, or he would be struck on his neck [with a sword]
and killed, and Allah sent down the aayah: ‘Verily! As for those whom the
angels take while they are wronging themselves…”

Ad-Dahhaak stated that this aayah was revealed about some hypocrites who did
not join the Messenger of Allah (SAW) but remained in Makkah and went out
with the idolaters for the Battle of Badr. They were killed among those who
were killed. Thus, this honourable aayah was revealed about those who reside
among the idolaters, while able to perform hijrah and unable to practice
their Deen. Such people will be committing injustice against themselves and
falling into a prohibition according to the Consensus and also according to
this aayah.
 
 Moreover, in another aayah Allah (SWT) says:
 
Then what is the matter with you that you are divided into two parties about
the hypocrites? Allah has cast them back [to disbelief] because of what they
have earned. Do you want to guide him whom Allah has made to go astray? And
he whom Allah has made to go astray, you will never find for him any way [of
guidance].

They wish that you reject [Eemaan], as they have rejected [Eemaan], and thus
that you all become equal [like one another]. So take not awliyaa’
[protectors or friends] from them, till they emigrate in the Way of Allah
[to Muhammad SAW]. But if they turn back [from Islam], take [hold] of them
and kill them wherever you find them, and take neither awliyaa’ [protectors
or friends] nor helpers from them. (EMQ an-Nisaa’, 4:88–89)

Imaam Ahmad recorded that Zayd bin Thaabit (RA) said that the Messenger of
Allah (SAW) marched towards Uhud. However, some people went back to
al-Madeenah, and the Companions of the Messenger of Allah divided into two
groups concerning them, one saying they should be killed and the other
objecting. Allah (SWT) then revealed: ‘Then what is the matter with you that
you are divided into two parties about the hypocrites…’

Haatib bin Abee Balta’ah
 
O you who believe! Take not my enemies and your enemies [i.e. disbelievers
and polytheists, etc.] as friends, showing affection towards them, while
they have disbelieved in what has come to you of the truth [i.e. Islamic
Monotheism, the Qur’aan, and Muhammad SAW], and have driven out the
Messenger [SAW] and yourselves [from your homeland] because you believe in
Allah your Lord! If you have come forth to strive in My Cause and to seek My
Good Pleasure, [then take not these disbelievers and polytheists, etc., as
your friends]. You show friendship to them in secret, while I am All-Aware
of what you conceal and what you reveal. And whosoever of you [Muslims] does
that, then indeed he has gone [far] astray, [away] from the Straight Path.
(EMQ al-Mumtahanah, 60:1)

The story of Haatib bin Abee Balta’ah is the reason behind revealing the
beginning of this honourable Soorah. Haatib was among the Early Emigrants
and participated in the Battle of Badr. Haatib had children and wealth in
Makkah, but he was not from the tribe of Quraysh. Rather, he was an ally of
‘Uthmaan. When the Messenger of Allah (SAW) decided to conquer Makkah, after
its people broke the peace treaty between them, he ordered the Muslims to
mobilize their forces to attack Makkah, and then said, ‘O Allah! Keep our
news concealed from them.’

Haatib wrote a letter and sent it to the people of Makkah, with a woman from
the tribe of Quraysh, informing them of the Messenger’s intent to attack
them. He wanted them to be indebted to him (so that they would grant safety
to his family in Makkah). Allah the Exalted conveyed this matter to His
Messenger (SAW), because He accepted the Prophet’s invocation (to Him to
conceal the news of the attack). The Prophet sent someone after the woman
and retrieved the letter.

This letter was addressed from Haatib bin Abee Balta’ah to some pagans of
Makkah, telling them about what Allah’s Messenger intended to do. Allah’s
Messenger (SAW) then said, ‘O Haatib! What is this?’ Haatib replied, ‘O
Allah’s Messenger! Do not make a hasty decision about me. I was a person not
belonging to Quraysh, but I was an ally to them. All the Emigrants who were
with you have kinsmen (in Makkah) who can protect their families. So I
wanted to do them a favour, so they might protect my relatives, as I have no
blood relation with them. I did not do this out of disbelief or to renegade
from my religion, nor did I do it to choose disbelief after Islam.’

Allah’s Messenger (SAW) said to his Companions, ‘Regarding him, he has told
you the truth.’ ‘Umar (RA) then exclaimed:
 
O Allah’s Messenger! Allow me to chop off the head of this hypocrite
[kaafir]!

The Prophet (SAW) said, ‘He attended Badr. What can I tell you, perhaps
Allah looked at those who attended Badr and said, ‘O people of Badr, do what
you like, for I have forgiven you.” Allah (SWT) then revealed: ‘O you who
believe! Take not my enemies and your enemies [i.e. disbelievers and
polytheists, etc.] as friends, showing affection towards them…’

We can learn from this incident that the Prophet (SAW) consented that to assist
the kufaar against muslims is an act of kufr, but their was specific excuse ONLY for
hatib(ra) as he was from those who attended the battle of badr and hence Allah
had already forgiven them all their sins and promised them paradise.
 
I
n summary

If Muslims are going to continue to live between the Kuffaar and become busy
with the dunyaa ‘worldly life’ (such as by working excessive hours or
wasting time spending years learning about the dunyaa in school, college or
university), without to at least invite the disbelievers to Islam
(publicly), command the good, forbid the evil, and distinguish themselves
from the non-Muslims; there is a great chance that they may become
munaafiqeen; and thus, they must make hijrah and go to a place where they
are able to do all their obligations.

Da’wah by commanding good and forbidding evil are obligations upon Muslims;
therefore, we should not be like those who are cursed by Almighty Allah
(SWT) and follow some ahkaam but reject others. Allah ta’aalaa says:
 
Then do you believe in a part of the Scripture and reject the rest? Then
what is the recompense of those who do so among you, except disgrace in the
life of this world, and on the Day of Resurrection they shall be consigned
to the most grievous torment. And Allah is not unaware of what you do. (EMQ
al-Baqarah, 2:85)

My Dearest Najiyya

Ghazi Anwar Pasha’s Last Letter to his wife Ghazi Anwar Pasha was from amongst those great Mujahideen of Turkey who had spent all his life fighting against the enemies of Islam. Eventually he was martyred by the Russians. Only a day prior to this he sent a letter to his wife, Najiya Sultana. This letter was published by her in the Turkish newspapers, and after being transferred was published by her in the newspapers in India on the 22 April 1923.My Dearest Najiyya,

This letter is so touching and thought provoking that every young man should read it. An inspiring account of Mujahideen from the Ottaman period.

 

My life companion and fountain of happiness and joy dearest Najiya. The Almighty Allah is your guardian. Your last letter is in front of me at this moment. Believe me, this letter of yours will always be close to my heart. I cannot see your face but in between the lines and words of your letter I can see your beautiful fingers which used to play with my hair in the dark interior of tent, occasionally your picture fills my eyes. Alas, you write that I have forgotten you and that i do not care for your love.

You say that I have broken your loving heart and playing with fire and blood in a distant forsaken and I am unmindful of a woman who spends the night anxiously counting the stars.

You also say that I like war and my sword. But little did you realise when writing these words of yours, which undoubtedly were written with sincerity, out of deep love and devotion for me, will my heart.! How can I convince you [words are inadequate] that there is no one dearer to me in this world than you. You are the culmination of all my love and affection. I have never loved anyone before but you have stolen my heart.

Then what has separated me from You? O the joy of my heart! You can ask this question in a proper manner. Listen! I am not away from you because I desire material gains of wealth nor is it because I wish to establish a kingdom or throne for myself as my enemies have publicly intimated. The only reason that I am away from you is that Allah’s Obligatory Command has brought me here [battlefield] There is no greater fardh of Allah than Jihad Fi Sabilillah{to fight in the path of Allah}. It is this command of Allah, the intention of fulfilling it entitles a person a place in Jannah.

Alhumdulillah I not only have the intention to fulfil this command but am actively carrying it out in the battlefield.

Your absence{judai} , like an arrow is cutting my heart into pieces every moment. Notwithstanding this I am happy in this separation as it is your true love, and your love which is the greatest test, a challenge to my intention and resolution of fighting in the path of Allah Subhanu Wata’aala.

I thank Allah Ta’ala a thousand times that I have been victorious in this test and have been successful in putting Allah’s love and command before my live, love and the pleasure of my desire{nafs} . You also, my darling must thank Allah Ta’ala and be happy that your husband possesses such a strong Emaan that he can ever sacrifice your love for the love of Allah.

Although Jihad with the sword is not compulsory on you, my love lest you are not exempted from it, no muslim male or female is exempted from Jihad. Your Jihad is that you must put Allah’s love before your love and pleasure and you must make the bond of love between your husband and you stronger.

Look, never ever pray that your husband must come safe and sound from the battlefield into your loving arms. This prayer is selfish and Allah will not be pleased. Rather let your prayer be this, that Allah accept the Jihad of your husband and bring him back successfully otherwise let his lips imbibe the cup of martyrdom. These lips you know my darling have never been touched or dirtied by alcohol, but have always been kept busy with reciting the Holy Qur’an and hymming the glory and praises of Allah Subhanu Wata’aalah.

Dearest Najiya! How blessed will that moment be when in the path of Allah this head which you affectionately called beautiful will be separated from the body which in your eyes was not a soldier’s body but a beloved’s body!

Anwar’s greatest wish is to be martyred and be judged on the day of Qiyammah with Hadrat Khalid bin Waleed {R.A.}, This world is a temporary one, Death will definitely come, Then why fear death? If death is definite, then why should a man die lying on a bed? Death in the path of Allah is not death but indeed life everlasting life.

Najiayya listen to my will! If I am martyred you must marry by brother Noori Pasha. After you, the dearest peron to me is Noori. It is my wish that after my demise he will faithfully care for you during your lifetime. My next wish is that all the children you bear tell them about my life and send all of them to the battlefield of Jihad for Islam. Remember if you do not fulfil this wish of mine, I will be angry with you in Jannah.

Farewell, my dearest! I don’t know why my inner feelings tell me that after this letter I will never be able to write another lettter to you. It is no wonder that I may be martyred tomorrow.

Look! make sabr, on my death be happy and do not mourn, because my death in the path of Allah is an honour for you. Najiyya! I beg leave of you and in the world of thought I am embracing you.

Insha’Allah we will meet in Jannah and thereafter we will never part.

Your Anwar,
*Ghazi Anwar Pasha was martyred the following day*

The importance of good Companionship

The Messenger Muhammad (saw) said:

 

“A person is on the Deen of his friends, so let each one of you look at whom he befriends.”

 

From this Hadith it is clear that whomever a Muslim befriends will have impact on the way they practice Islam. Without doubt, the friends will have influence over our character and actions. For example, if Muslims surround themselves with people that are good practicing Muslims then they themselves will be motivated to good. But if Muslims are surrounded by corrupted, sinful people then they too will be affected and become corrupted. The good or bad friends and the peer pressure they can have will affect us in different ways as the Messenger explained:

 

“The likeness of a righteous friend and an evil friend is the likeness of a (musk) perfume seller and a blacksmith. As for the perfume seller, he may either bestow something on you, or you may purchase something from him, or you may benefit from his sweet smell. And as for the blacksmith, he may either burn your clothes, or you may be exposed to his awful smell.” (Muslim and Bukhari)

 

We are warned countless times from Islam to be careful of the company we keep. Always being cautious of who we befriend from the Muslims. And never can they befriend anyone who is a non-Muslim as it will have severe consequences. Hence, it is not allowed (except if we call them to Islam), as Allah mentions:

 

“O you who believe. Take not as your (friends, helpers, advisors..) those outside your religion (e.g. The Jews, Christians and Mushriks) since they will not fail to do their best to corrupt you. They desire to harm you severely.” (3:118)

 

So each of us should look to who we have as our friends as these are the people that will either aid us to reach Jannah (paradise) by encouraging us to do good and stay away from bad deeds. Or lead us to an evil destination (hell-fire) by making us neglectful of Islam and persuading us to do sin.

Do you worship

Many Muslims today follow everything except Islam. The issue of them being Muslim does not affect them. Following whatever pleases them and staying away from whatever displeases them. Letting their own desires and inclination run their life and pursuing nothing except self-interest and benefit, with no fear of Allah and complete disregard for Islam.

 

This lifestyle where Muslims set their own criteria for life is absolutely prohibited. As they put themselves before Allah and His commands, ending they obey and worship themselves. Allah condemns these kinds of people in the Qur’an:

 

“Have you seen him who takes his own lust (vain desires) as Ilah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?”(45:23)

 

Mankind can only take themselves so far pursuing the enjoyments and pleasures of this worlds but we should remember that in the end we will all return back to Allah and be accounted for the way we lived our lives:

 

“…If we let them enjoy for years. And afterwards comes to them that (punishment) which they had been promised! All that with which they used to enjoy shall not aviail them.” (26:205-207)

 

Therefore, as Muslims we should not only believe in Allah and his Messenger but also believe in the divine way of life they have sent forth for us. Our lives should revolve around Islam if we wish to be successful in the hereafter. Everything from our belief, sayings and actions and even our inclinations and desires should be in accordance to Islam, as Allah mentioned in the Qu’ran:

 

“But no, by your Lord, they can have no faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission.”(4:65)