Tafseer Ibn Abbaas
“Muhammad is RasulAllah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward.” (al-Fath 49/28)
(Muhammad is RasulAllah) and this without the witness of Suhayl Ibn 'Amr. (And those with him) i.e. Abu Bakr, the first who believed in him and called the disbelievers with him to the religion of Allah (are hard against the disbelievers) this refers to 'Umar Ibn al-Khattab who was tough with the enemies of Allah, strong in the religion of Allah and a defender of Allah's Messenger (and merciful among themselves) and dutiful towards each other; this refers to 'Uthman Ibn 'Affan who was very dutiful and merciful towards the Muslims, and spent much of his money on them. (Thou (O Muhammad) seest them bowing) in prayer (and falling prostrate (in worship)) this refers to 'Ali Ibn Abi Talib who abundantly bowed and prostrated in prayer, (seeking bounty) reward (from Allah and (His) acceptance) acceptance of their Lord through Jihaad; this refers to Talhah and al-Zubayr who were very hard on, and tough with, the disbelievers. (The mark of them is on their foreheads from) the sign of their staying awake is on their faces from (the traces of prostration) from repeated prostration at night; this refers to Salman al-Farisi, Bilal, Suhayb and their fellow believers. (Such is their likeness) their description (in the Torah and their likeness) and their description in (in the Gospel like as sown corn) this is the Prophet (pbuh) (that) Allah (sendeth forth its shoot) i.e. Abu Bakr, the first to believe in him and the first to face the enemies of Allah (and strengtheneth it) and assists him; this is 'Umar who assisted the Prophet (pbuh) with his sword against the enemies of Allah (and riseth firm) He became strong with the wealth of 'Uthman which he used in Jihaad in the way of Allah (upon its stalk) and spread his message among Quraysh through 'Ali Ibn Abi Talib, (delighting the sowers) the Prophet (pbuh) was pleased with Talhah and al-Zubayr (that He may enrage the disbelievers with (the sight of) them) by means of Talhah and al-Zubayr. It is also said that from Allah's saying (Muhammad is RasulAllah…) up to here was revealed in praise of those who took part in the swearing of allegiance at Ridwan and the sincere, obedient prophetic Companions in general. (Allah hath promised, unto such of them as believe) in Muhammad (pbuh) and the Qur'an (and do good works) and do acts of obedience in private between themselves and their Lord, (forgiveness) of their sins in this world and in the Hereafter (and immense reward) and abundant reward in the Garden'.
20 Jan 2010
The defiance of Abu Bakr
Once during his caliphate, Ali ibn Abi Taalib stood up before the people and delivered the following sermon:
"O people, who is the bravest of all people?" Those that were present answered, "You are, O Leader of the Believers." Ali said, "Lo, I never entered into a duel with another man except that I came out victorious over him. And yet, the bravest of all people was none other than Abu Bakr Ra. We once build a command centre for RasulAllah SAW, and we said, "Who will stay with RasulAllah SAW, so as to prevent the polytheists from attacking him? By Allah, not a single one of us approached (to volunteer for the job) except for Abu Bakr Ra, who, with his sword unsheathed, stood over the head of RasulAllah SAW. Abu Bakr Ra then fought against anyone who tired to attack.
I remember the time when I saw the Quraish opposing the Prophet SAW and physically shaking him violently, and all the while they were saying to him, "Have you taken our Gods and made them into one God!" By Allah, not a single one of us stepped forward (to defend him) except for Abu Bakr Ra, who struggled against and struck one man and pushed violently another; all the while he was saying (to them), "Woe upon you, are you fighting against a man because he says: My Lord is Allah?" Ali Ra then lifted the robe he was wearing, and he began to cry until his beard became soaked in tears. He then continued, "I ask you by Allah, was the believer from the family of the Pharaoh better or Abu Bakr?" The attendees of the gathers then began to cry along with Ali Ra, who said, "By Allah, Abu Bakr for an hour is better than the believer of the family of the Pharaoh even if clones of him were to fill the entire earth: the latter kept his faith a secret while the former openly proclaimed his faith"
Al-Bidaayah Wan-Nihaayah (3/271, 272)
"O people, who is the bravest of all people?" Those that were present answered, "You are, O Leader of the Believers." Ali said, "Lo, I never entered into a duel with another man except that I came out victorious over him. And yet, the bravest of all people was none other than Abu Bakr Ra. We once build a command centre for RasulAllah SAW, and we said, "Who will stay with RasulAllah SAW, so as to prevent the polytheists from attacking him? By Allah, not a single one of us approached (to volunteer for the job) except for Abu Bakr Ra, who, with his sword unsheathed, stood over the head of RasulAllah SAW. Abu Bakr Ra then fought against anyone who tired to attack.
I remember the time when I saw the Quraish opposing the Prophet SAW and physically shaking him violently, and all the while they were saying to him, "Have you taken our Gods and made them into one God!" By Allah, not a single one of us stepped forward (to defend him) except for Abu Bakr Ra, who struggled against and struck one man and pushed violently another; all the while he was saying (to them), "Woe upon you, are you fighting against a man because he says: My Lord is Allah?" Ali Ra then lifted the robe he was wearing, and he began to cry until his beard became soaked in tears. He then continued, "I ask you by Allah, was the believer from the family of the Pharaoh better or Abu Bakr?" The attendees of the gathers then began to cry along with Ali Ra, who said, "By Allah, Abu Bakr for an hour is better than the believer of the family of the Pharaoh even if clones of him were to fill the entire earth: the latter kept his faith a secret while the former openly proclaimed his faith"
Al-Bidaayah Wan-Nihaayah (3/271, 272)
18 Jan 2010
Silence is Golden...quotes from Nawawi's Kitab Al-Adhkaar
Imam Shafi' said: "When one wishes to say something, then it is upon him to think before he speaks. If there is beneficial good in what he will say, then he should speak. If he has doubt about that, then he must not speak until that doubt is removed."
al-Fudayl ibn 'Iyaad said: "Whoever limits his speech to be in accordance with his actions will (surely) lessen his speech on that which doesn't concern him."
Imam Shafi' adviced one of his students: "Do not speak about things that do not concern you, for indeed, every time that you speak a word, it takes control of you and you do not have any control over it!"
Abdullah ibn Mas'ood said: "There is nothing that deserves to be imprisoned more than the tongue."
Abul-Qaasim al-Qushayree said: "Remaining silent is salvation and that is a fundamental principle. Staying quiet at the appropriate time is a characteristic of manhood, just as speaking when it is right to do so is from the most honorable of manners."
al-Fudayl ibn 'Iyaad said: "Whoever limits his speech to be in accordance with his actions will (surely) lessen his speech on that which doesn't concern him."
Imam Shafi' adviced one of his students: "Do not speak about things that do not concern you, for indeed, every time that you speak a word, it takes control of you and you do not have any control over it!"
Abdullah ibn Mas'ood said: "There is nothing that deserves to be imprisoned more than the tongue."
Abul-Qaasim al-Qushayree said: "Remaining silent is salvation and that is a fundamental principle. Staying quiet at the appropriate time is a characteristic of manhood, just as speaking when it is right to do so is from the most honorable of manners."
10 ahadith about imitating the practices of the nations that came before
These types of narrations come that inform us of future events, they are meant as an indhar (warning), not iqrar (approval). These mawquf narrations from the Companions have the ruling of being marfu' (attributed to the Prophet), since they discuss issues of the Unseen, and the Companions would not speak about such issues from their own opinion. Rather, they took these words from the Prophet, and Allah Knows best.
1 - Abu Sa'id al-Khudri narrated that RasulAllah (صلى الله عليه و سلم) said:
"Indeed, you will follow the practices of those who came before you - handspan by handspan, armspan by armspan - to the point that if they follow the lizard into its hole, you would follow them in this." We said: "O Messenger of Allah, are you referring to the Jews and Christians?" He replied: "Who else?"
[Reported by Ahmad, al-Bukhari, and Muslim]
2 - al-Mustawrad bin Shaddad said that RasulAllah said:
"This nation (i.e. the Muslims) will not leave anything from the practices of the people who came before it except that it will adopt them."
[Reported by at-Tabarani, and al-Haythami said: "Its narrators are trustworthy."]
3 - Hudhayfah said:
"You will follow ways of those who came before you, step by step. You will not avoid their path, and it will not avoid you."
[Reported by al-Ajuri in 'ash-Shari'ah']
4 - He also said:
"There is nothing that Bani Isra'il did except that you will do the same." So, a man asked: "Will there be homosexuality amongst us?" He replied: "Yes."
[Reported by Ibn Abi Shaybah]
5 - 'Abdullah bin Mas'ud said:
"By Allah, you resemble Bani Isra'il more than anyone else. You will not leave a single thing that they did except that you will also do it, and there will not be a single characteristic that they had except that you will also have it."
[Reported by Muhammad bin Nasr al-Maruzi in 'as-Sunnah']
6 - Ibn Mas'ud and Hudhayfah both said:
"You resemble Bani Isra'il more than anyone else in their character and practice. You imitate them in their actions step by step, except that I am not sure whether or not you will worship a calf!"
[Reported by al-Baghawi and Ibn Abi Shaybah]
7 - Ibn 'Abbas said:
"There isn't anything that was with Bani Isra'il except that it will also be with you."
[Reported by Nu'aym bin Hammad and Muhammad bin Nasr al-Maruzi]
8 - 'Ubadah bin as-Samit said:
"By Allah, there is nothing about those who came before you except that it will also be with you."
[Reported by Muhammad bin Nasr al-Maruzi]
9 - Ibn 'Umar said:
"You will adopt the practices of those who came before you - the good and the bad."
[Reported by al-Maruzi]
10 - al-Walid said that he was walking with Abyad, one of the Companions of the Prophet, to visit a friend:
"So, we entered the mosque, and we saw the people praying. I said: "Praise be to Allah who has caused Islam to unite white and black people!" So, Abyad said: "By the One in Whose Hand my soul is, the Day of Resurrection will not come until you adopt some practices of every religion." I said: "Will this be because people will leave Islam?" He replied: "They will pray like you pray, they will sit in your gatherings, they will live amongst you, and they will adopt some of the practices of every religion.""
[Reported by 'Abdan in the book 'as-Sahabah']
1 - Abu Sa'id al-Khudri narrated that RasulAllah (صلى الله عليه و سلم) said:
"Indeed, you will follow the practices of those who came before you - handspan by handspan, armspan by armspan - to the point that if they follow the lizard into its hole, you would follow them in this." We said: "O Messenger of Allah, are you referring to the Jews and Christians?" He replied: "Who else?"
[Reported by Ahmad, al-Bukhari, and Muslim]
2 - al-Mustawrad bin Shaddad said that RasulAllah said:
"This nation (i.e. the Muslims) will not leave anything from the practices of the people who came before it except that it will adopt them."
[Reported by at-Tabarani, and al-Haythami said: "Its narrators are trustworthy."]
3 - Hudhayfah said:
"You will follow ways of those who came before you, step by step. You will not avoid their path, and it will not avoid you."
[Reported by al-Ajuri in 'ash-Shari'ah']
4 - He also said:
"There is nothing that Bani Isra'il did except that you will do the same." So, a man asked: "Will there be homosexuality amongst us?" He replied: "Yes."
[Reported by Ibn Abi Shaybah]
5 - 'Abdullah bin Mas'ud said:
"By Allah, you resemble Bani Isra'il more than anyone else. You will not leave a single thing that they did except that you will also do it, and there will not be a single characteristic that they had except that you will also have it."
[Reported by Muhammad bin Nasr al-Maruzi in 'as-Sunnah']
6 - Ibn Mas'ud and Hudhayfah both said:
"You resemble Bani Isra'il more than anyone else in their character and practice. You imitate them in their actions step by step, except that I am not sure whether or not you will worship a calf!"
[Reported by al-Baghawi and Ibn Abi Shaybah]
7 - Ibn 'Abbas said:
"There isn't anything that was with Bani Isra'il except that it will also be with you."
[Reported by Nu'aym bin Hammad and Muhammad bin Nasr al-Maruzi]
8 - 'Ubadah bin as-Samit said:
"By Allah, there is nothing about those who came before you except that it will also be with you."
[Reported by Muhammad bin Nasr al-Maruzi]
9 - Ibn 'Umar said:
"You will adopt the practices of those who came before you - the good and the bad."
[Reported by al-Maruzi]
10 - al-Walid said that he was walking with Abyad, one of the Companions of the Prophet, to visit a friend:
"So, we entered the mosque, and we saw the people praying. I said: "Praise be to Allah who has caused Islam to unite white and black people!" So, Abyad said: "By the One in Whose Hand my soul is, the Day of Resurrection will not come until you adopt some practices of every religion." I said: "Will this be because people will leave Islam?" He replied: "They will pray like you pray, they will sit in your gatherings, they will live amongst you, and they will adopt some of the practices of every religion.""
[Reported by 'Abdan in the book 'as-Sahabah']
Reflecting Over Punished Nations
'Abdullah bin 'Umar narrated that RasulAllah (صلى الله عليه و سلم) and his Companions passed by al-Hijr, which was the location of the dwellings of the people of Thamud. So, the Prophet turned to them and said: "Do not approach the dwellings of these people who have been punished except that you are weeping. If you will not weep while doing so, do not approach them lest you be struck with the same punishment they were struck with."
This was reported by al-Bukhari (433) and Muslim (2970).
In 'Fath al-Bari' (1/632), Ibn Hajar commented with the following:
"The motive for this fear is that weeping will push one to think and reflect. So, it is as if he commanded them to reflect over things that one has no choice but to weep over, such as Allah's Ordainment that these people would remain upon kufr while simultaneously allowing them to flourish and establish themselves on Earth, be heedless for such a long period of time, and then have His Anger and extreme punishment befall them, and He is the controller of the hearts. So, the believer can never feel secure from his outcome being the same as this.
Reflection should also occur over how these people responded to Allah's blessings upon them with kufr and the failure to use their intellect to believe in Him and obey Him. So, whoever passes by their dwellings and fails to reflect over what should bring one to tears has imitated them in their actions, and this is a sign of the hardness of his heart and lack of humility. So, such a person is not protected from following them in their actions and thus being stricken with what they were stricken with. With this, we have a response to the question of those who ask: how can the punishment of the transgressors befall those who don't transgress? This is because such a person is not safe from becoming a transgressor and being punished for his transgression.
This hadith also encourages taking oneself to account, as well as the prohibition of living in the lands of those who were punished, and that one should proceed quickly when passing by them. This was also indicated in the verse: {"And you dwelt in the dwellings of those who wronged themselves, and it became clear to you how We dealt with them..."} [Ibrahim; 45]"
In his commentary on 'Sahih Muslim' (9/266), an-Nawawi said:
"This shows the encouragement of taking oneself to account when passing by the dwellings of the transgressors and the places where they were punished. The same applied to the Valley of Muhassar, as this was where the People of the Elephant were destroyed. So, whoever passes by such places should engage in reflection over his own actions, have fear, be weeping, and think about these people and their fate, and he should ask Allah to protect him from that."
al-Bukhari (3379) and Muslim (2971) continued to relate on the authority of Ibn 'Umar that when the Companions arrived at al-Hijr, they drank from its wells and used its water to knead dough. So, RasulAllah commanded them to spill whatever drinking water they had collected from these wells and to feed the dough to their camels, and to instead drink from the well that the she-camel of Prophet Salih used to drink from.
an-Nawawi commented (9/266) by saying: "This shows that they avoided the wells of the wrongdoers and instead sought the blessing of using the wells of the righteous."
This was reported by al-Bukhari (433) and Muslim (2970).
In 'Fath al-Bari' (1/632), Ibn Hajar commented with the following:
"The motive for this fear is that weeping will push one to think and reflect. So, it is as if he commanded them to reflect over things that one has no choice but to weep over, such as Allah's Ordainment that these people would remain upon kufr while simultaneously allowing them to flourish and establish themselves on Earth, be heedless for such a long period of time, and then have His Anger and extreme punishment befall them, and He is the controller of the hearts. So, the believer can never feel secure from his outcome being the same as this.
Reflection should also occur over how these people responded to Allah's blessings upon them with kufr and the failure to use their intellect to believe in Him and obey Him. So, whoever passes by their dwellings and fails to reflect over what should bring one to tears has imitated them in their actions, and this is a sign of the hardness of his heart and lack of humility. So, such a person is not protected from following them in their actions and thus being stricken with what they were stricken with. With this, we have a response to the question of those who ask: how can the punishment of the transgressors befall those who don't transgress? This is because such a person is not safe from becoming a transgressor and being punished for his transgression.
This hadith also encourages taking oneself to account, as well as the prohibition of living in the lands of those who were punished, and that one should proceed quickly when passing by them. This was also indicated in the verse: {"And you dwelt in the dwellings of those who wronged themselves, and it became clear to you how We dealt with them..."} [Ibrahim; 45]"
In his commentary on 'Sahih Muslim' (9/266), an-Nawawi said:
"This shows the encouragement of taking oneself to account when passing by the dwellings of the transgressors and the places where they were punished. The same applied to the Valley of Muhassar, as this was where the People of the Elephant were destroyed. So, whoever passes by such places should engage in reflection over his own actions, have fear, be weeping, and think about these people and their fate, and he should ask Allah to protect him from that."
al-Bukhari (3379) and Muslim (2971) continued to relate on the authority of Ibn 'Umar that when the Companions arrived at al-Hijr, they drank from its wells and used its water to knead dough. So, RasulAllah commanded them to spill whatever drinking water they had collected from these wells and to feed the dough to their camels, and to instead drink from the well that the she-camel of Prophet Salih used to drink from.
an-Nawawi commented (9/266) by saying: "This shows that they avoided the wells of the wrongdoers and instead sought the blessing of using the wells of the righteous."
importance of chosing trustworthy scholars
The first thing that the seeker of knowledge must do is to choose trustworthy scholars, people who are religiously-committed, trustworthy and pious. He should only acquire knowledge from those who are qualified, and those who are truly qualified are those who have the knowledge and act upon it, by obeying Allah and adhering to His laws and commands. The teacher has the greatest effect on the student, so he should have the quality of fear of Allah (taqwa).
"It was narrated that Ibrahim al-Nakha’i said: When they came to a man to acquire knowledge from him, they would look at his character, his prayer and his situation, then they would take knowledge from him." (al-Jaami’ li Akhlaq al-Raawi, 1/127)
Imam Nawawi said: "It should not be learned except from one who is fully qualified and whose religious commitment is apparent, whose knowledge is proven to be sound and whose piety is well known. Muhammad ibn Sirin, Malik ibn Anas and others among the salaf said: This knowledge has to do with religion, so look to whom you take your religion from." (al-Tibyan fi Adaab Hamalat al-Qur’an, 13)
al-Zarnuji said: "He should choose the most knowledgeable, the most pious and the oldest, as Abu Hanifah chose Hammaad ibn Abi Sulayman after much thinking and consideration, and he said: I found him to be a patient, forbearing and dignified old man." (Ta’lim al-Muta’allim, 7)
Ibn Jamaa’ah al-Kinaani said: "The seeker of knowledge should look and pray istikhaarah, asking Allah for guidance concerning the one from whom he will take knowledge and learn good attitude and manners; if possible he should be one who is fully qualified, and is proven to be kind, compassionate and chivalrous, and who is well known for his chastity and piety, and who is well versed and has deep understanding. The student should not continue to learn when there is a shortcoming in (the teacher’s) piety or religious commitment, or his attitude is not good. It was narrated from one of the salaf: This knowledge has to do with religion, so look to whom you take your religion from. If you explore the lives of the earlier and later generations, you will find that the student usually only benefits and succeeds if the Shaykh is clearly sincere towards his students. Even if you look at books, you will find that you will benefit from books authored by those who are more pious and have less interest in worldly gains."
(Tadhkirah al-Saami wa’l-Mutakallim, 133)
"It was narrated that Ibrahim al-Nakha’i said: When they came to a man to acquire knowledge from him, they would look at his character, his prayer and his situation, then they would take knowledge from him." (al-Jaami’ li Akhlaq al-Raawi, 1/127)
Imam Nawawi said: "It should not be learned except from one who is fully qualified and whose religious commitment is apparent, whose knowledge is proven to be sound and whose piety is well known. Muhammad ibn Sirin, Malik ibn Anas and others among the salaf said: This knowledge has to do with religion, so look to whom you take your religion from." (al-Tibyan fi Adaab Hamalat al-Qur’an, 13)
al-Zarnuji said: "He should choose the most knowledgeable, the most pious and the oldest, as Abu Hanifah chose Hammaad ibn Abi Sulayman after much thinking and consideration, and he said: I found him to be a patient, forbearing and dignified old man." (Ta’lim al-Muta’allim, 7)
Ibn Jamaa’ah al-Kinaani said: "The seeker of knowledge should look and pray istikhaarah, asking Allah for guidance concerning the one from whom he will take knowledge and learn good attitude and manners; if possible he should be one who is fully qualified, and is proven to be kind, compassionate and chivalrous, and who is well known for his chastity and piety, and who is well versed and has deep understanding. The student should not continue to learn when there is a shortcoming in (the teacher’s) piety or religious commitment, or his attitude is not good. It was narrated from one of the salaf: This knowledge has to do with religion, so look to whom you take your religion from. If you explore the lives of the earlier and later generations, you will find that the student usually only benefits and succeeds if the Shaykh is clearly sincere towards his students. Even if you look at books, you will find that you will benefit from books authored by those who are more pious and have less interest in worldly gains."
(Tadhkirah al-Saami wa’l-Mutakallim, 133)
Tawhid is not merely Tawhid ar-Rububiyyah
Shaykhu'l-Islam Ibn Taymiyyah said, “The Tawhid with which the Messengers came with comprises of affirming that Divinity and worship belong to Allah alone, such that a person witnesses that none has the right to be worshipped except Allah, and that none is worshipped except Him, nor depended upon other than Him, nor are alliances or enemies made except for Him, nor is an action done except for Him. This affirmation also covers those Names and Attributes which Allah affirms for Himself, as Allah (awj) says:
“And the Allah to be worshipped is only one Allah. None has the right to be worshipped except Him, the Most Merciful, the Bestower of Mercy.” (ali Imran 3/163) And Allah (awj) says:
“Do not take two objects of worship. Indeed, Allah is the only Deity to be worshipped, so fear Him.” (an-Nahl 16/51) And He (swt) says:
“Whosoever calls upon (i.e. supplicates or prays to) other than Allah, for which he has no proof, then his reckoning is only with his Lord. Indeed, the disbelievers will not be successful.” (Mu‘minun 23/117) Allah (swt) also says:
“And ask those of our Messengers whom we sent before you, Did We ever appoint objects of worship besides the Most Merciful?” (az-Zukhruf 43/45) And Allah (awj) informed us about every Prophet from amongst the Prophets that they called the people to the worship of Allah alone, having no partner, as He (awj) said:
“Indeed there is an excellent example for you in Ibrahim and those with him, when they said to their people: Indeed we are free from you and whatever you worship besides Allah. We have rejected you, and there has arisen between us and you, hostility and hatred forever - until you believe in Allah alone.” (al-Mumtahia 60/4) And Allah (swt) said about the mushriks:
“When it is said to them: None has the right to be worshipped except Allah, they become arrogant. And they say: Are we to abandon those deities that we worship because of a mad poet?” (as-Saffat 37/35-36) And this occurs a lot in the Qur‘an.
And what is meant by Tawhid is not merely Tawhid ar-Rububiyyah -the belief that Allah alone is the Creator- which is what some of the people of Kalaam and the Sufis think! So they think that if they affirm this type of Tawhid, along with its proofs, then they have affirmed the utmost limits of Tawhid and that if they bear witness to this and become absorbed in it, then they have absorbed themselves in the limits of Tawhid! However, this is not the case. Since even if a person agreed to those attributes which are befitting to the Lord, and declared Him free from everything He should be declared free from and affirmed that He alone is the creator of everything -then still such a person would not be a muwahhid until along with this, he witnesses that the only Ilah (i.e. object of worship) is Allah- (i.e. none has the right to he worshipped except Allah alone)- affirming that Allah alone is the Ilah deserving off all worship, adhering to this worship and associating no partners with Him. Also affirming that this Ilah is He who is deified and worshipped and who deserves worship and it is not that Ilah merely with the meaning, “The One who has the power to create and originate."
So if an explainer (of the Qur‘an) explains Ilah to mean, “The One who has the power to create and originate” and believes that this is the most particular description of Ilah and affirms this to be the limits of Tawhid -as is done by the people of Kalaam, and it is what they say from Abu'l-Hasan al-Ash’ari and his followers- then they do not know the true reality of the Tawhid with which Allah sent His Messengers, since the Arab mushriks used to agree that Allah alone is the Creator of everything. Yet despite this, they were still mushriks, as Allah (swt) says: “Most people do not believe in Allah except that they commit shirk (i.e. associate others with Him in belief and worship).” (Yusuf 12/106)
A group from amongst the salaf said: “If you ask them who created the Heavens and the earth, they will say, ‘Allah’ - yet along with this, they worshipped others besides Him.” (narrated from Ibn Abbas (ra) and others; Tabari, Jaami’ul-Bayan an Ta’wilu'l-Qur‘an, 13/50-51) Allah (swt) said:
“Say: ‘Whose is the earth and all that is in it, if you do indeed know?’ They will say, ‘It belongs to Allah.’ Say, ‘Will you not then remember?’ Say, ‘Who is the Lord of the heavens and the Lord of the great Throne?’ They will say, ‘Allah.’ Say, ‘Will you not then fear Him?’” (Mu'minun 23/84-87) So not everyone who affirms that Allah is the Lord of everything and is its Creator, will be a worshipper of Him to the exclusion of everything else -calling upon Him alone, hoping in Him alone, having fear of Him alone, forming allegiance and enmity for Him, obeying His Messengers, ordering what He orders and forbidding what He forbade.”
(Majmua al-Fatawa, 3/97-105)
“And the Allah to be worshipped is only one Allah. None has the right to be worshipped except Him, the Most Merciful, the Bestower of Mercy.” (ali Imran 3/163) And Allah (awj) says:
“Do not take two objects of worship. Indeed, Allah is the only Deity to be worshipped, so fear Him.” (an-Nahl 16/51) And He (swt) says:
“Whosoever calls upon (i.e. supplicates or prays to) other than Allah, for which he has no proof, then his reckoning is only with his Lord. Indeed, the disbelievers will not be successful.” (Mu‘minun 23/117) Allah (swt) also says:
“And ask those of our Messengers whom we sent before you, Did We ever appoint objects of worship besides the Most Merciful?” (az-Zukhruf 43/45) And Allah (awj) informed us about every Prophet from amongst the Prophets that they called the people to the worship of Allah alone, having no partner, as He (awj) said:
“Indeed there is an excellent example for you in Ibrahim and those with him, when they said to their people: Indeed we are free from you and whatever you worship besides Allah. We have rejected you, and there has arisen between us and you, hostility and hatred forever - until you believe in Allah alone.” (al-Mumtahia 60/4) And Allah (swt) said about the mushriks:
“When it is said to them: None has the right to be worshipped except Allah, they become arrogant. And they say: Are we to abandon those deities that we worship because of a mad poet?” (as-Saffat 37/35-36) And this occurs a lot in the Qur‘an.
And what is meant by Tawhid is not merely Tawhid ar-Rububiyyah -the belief that Allah alone is the Creator- which is what some of the people of Kalaam and the Sufis think! So they think that if they affirm this type of Tawhid, along with its proofs, then they have affirmed the utmost limits of Tawhid and that if they bear witness to this and become absorbed in it, then they have absorbed themselves in the limits of Tawhid! However, this is not the case. Since even if a person agreed to those attributes which are befitting to the Lord, and declared Him free from everything He should be declared free from and affirmed that He alone is the creator of everything -then still such a person would not be a muwahhid until along with this, he witnesses that the only Ilah (i.e. object of worship) is Allah- (i.e. none has the right to he worshipped except Allah alone)- affirming that Allah alone is the Ilah deserving off all worship, adhering to this worship and associating no partners with Him. Also affirming that this Ilah is He who is deified and worshipped and who deserves worship and it is not that Ilah merely with the meaning, “The One who has the power to create and originate."
So if an explainer (of the Qur‘an) explains Ilah to mean, “The One who has the power to create and originate” and believes that this is the most particular description of Ilah and affirms this to be the limits of Tawhid -as is done by the people of Kalaam, and it is what they say from Abu'l-Hasan al-Ash’ari and his followers- then they do not know the true reality of the Tawhid with which Allah sent His Messengers, since the Arab mushriks used to agree that Allah alone is the Creator of everything. Yet despite this, they were still mushriks, as Allah (swt) says: “Most people do not believe in Allah except that they commit shirk (i.e. associate others with Him in belief and worship).” (Yusuf 12/106)
A group from amongst the salaf said: “If you ask them who created the Heavens and the earth, they will say, ‘Allah’ - yet along with this, they worshipped others besides Him.” (narrated from Ibn Abbas (ra) and others; Tabari, Jaami’ul-Bayan an Ta’wilu'l-Qur‘an, 13/50-51) Allah (swt) said:
“Say: ‘Whose is the earth and all that is in it, if you do indeed know?’ They will say, ‘It belongs to Allah.’ Say, ‘Will you not then remember?’ Say, ‘Who is the Lord of the heavens and the Lord of the great Throne?’ They will say, ‘Allah.’ Say, ‘Will you not then fear Him?’” (Mu'minun 23/84-87) So not everyone who affirms that Allah is the Lord of everything and is its Creator, will be a worshipper of Him to the exclusion of everything else -calling upon Him alone, hoping in Him alone, having fear of Him alone, forming allegiance and enmity for Him, obeying His Messengers, ordering what He orders and forbidding what He forbade.”
(Majmua al-Fatawa, 3/97-105)
12 Jan 2010
My imprisonment
Daniel Joseph Maldonado, an American convert, was arrested in January 2007 by the Kenyan army and handed over to the authorities in the U.S.. In April he was found guilty of receiving training from a foreign terrorist organization, and in June he was condemned to ten years imprisonment. The following report the brother describes from his prison in Houston's Federal Detention Center to al-Istiqamah.com the events around his migration to Somalia, the tragic death of his beloved wife Umm Musa, and his arrest in Kenya and imprisonment there and in the U.S..
In the name of Allah, The Beneficent, The Merciful. Praise be to Allah, Please and Blessings be Upon Muhammad.
Assalamu Alaikum wa Rahmahtullahi wa Barakatuhu.
Migration with Umm Musa (May Allah accept her):
Once my wife (may Allah accept her) and I found out that an Islamic State was established in Somalia, especially after the taking of Mogadishu, we decided to go and make Hijra (migration) from Egypt. Immediately we made plans and tried to sell everything in our apartment. After being offered about $7,000–$8000, Umm Musa (May Allah accept her) made such a beautiful statement. She said, “You know that everything (in the apartment) is worth more than that Daniel…But what Allah offers me is better!” So she gave away everything in the apartment to someone to distribute to the poor in a small village. If that wasn’t enough, we had about $2,800 cash after we had gotten tickets etc. She decided to give $2,000 to a close friend in deep debt, so as to reap as many blessings as possible for the trip ahead.
None of the above do I attribute to myself and Allah is a Witness over what I say. With only $800 we left for Somalia…Did that stop her? No, she still gave to those in need! To this day, I don’t even know half of the good she did. Such was her custom to keep it hidden.
Something worth mentioning, we ended up staying in the airport [at Dubai] for three days, waiting for a flight. What did Umm Musa say about going out in Dubai? She said, “I lived with poor people in Egypt; I am going to live with the poor in Somalia. Dubai will be a fitnah (trial)” Thus we slept in the airport. I can still see her (thinking back) nodding off while nursing the baby under her abaya (coat-like burqah) in secrecy.
She became extremely devout; everything about her changed for the better. Her faith was stronger than I have ever seen! She became so pious, and put all her trust in Allah to the point I felt I was no longer even on the same level as her…Not even close!
While I was away from her and the children, I would try to call her and them as much as possible. We would constantly entertain Allah’s praise and express our deep love for one another. Her patience was truly amazing!
After the bombing of Mogadishu airport, I advised that she and the children leave to the South to meet me as soon as possible. I remember asking her, “Did you hear it [the bombing]?” She said, “Yes”. I asked, “Were you scared?” She simply said, “No”.
I met her and the children in a town between the area she had left and the area we would head to before she would leave the country. She had dirt all over her abaya from the difficult trip; her eyes were tired and weary. I approached her and said, “I swear, I have never seen you more beautiful than today!”
So we went further, South. We would stay in a house with many other families before we left (the next morning). After Fajr (the pre-dawn prayer), the sisters started preparing to evacuate. Umm Musa refused to go. After some of us spoke to her, she – while weeping – listened and prepared to leave.
Knowing that the Ethiopians were coming and the women were about to leave, she though that there was a great possibility I would be killed. So we had a nice, long beautiful talk as she prepared. We expressed our love and admiration for each other. She thanked me by saying: “You are the greatest teacher I have ever had. You are the only man who has stuck around in my life. (Her father and grandfather etc were never around for her. She grew up in a house of women.) You are a real man. I love you so much.” She was weeping. Then she said something that I will never forget:
“Forgive me…I could not ask Allah to make you a martyr. I love you too much to see you go… So I asked Him to make me a martyr instead!”
After much loving talk, the S.U.V. (off-road-vehicle) started to ride away. Her eyes were watering as it pulled off… Seeing it was slowly pulling away past me, I said: “Peace be upon you, oh women of Paradise insha’Allah!” She asked why I said such. I said “If any women are the women of Paradise, it is you, the women of the migrants.”
The S.U.V. pulled away and she recited a verse from Quran as they drove off... It was Eid. That would be the last time I would see my wife….May Allah accept my beloved and join me with her in Paradise with our children. Ameen.
Surviving in the Jungle
After my family had left for the border, I departed with the brothers. To make a long story short, we were surrounded by helicopters attacking all units around us from mid–afternoon to maghrib (sunset).
The next day we were ambushed…many died in that ambush…For those who survived along with me, we ended up wandering in the jungle with literally nothing to eat! Our water ran out as well… The following day we were so very thirsty, we would lick the dew of the leaves in the jungle! It was two days since our last drink. We would make du’a (supplication) for water while walking… After not finding water, we reminded each other that we should seek forgiveness, for the one from sin will have his du’a answered. Sure enough, about a mile ahead was some water. I can remember all of us weeping and thanking Allah while prostrating. I can still hear one of them panting while saying “Allahul Kareem” (Allah is the Most Generous) over and over again. We would sit on the edge of this waterhole with a shell we’d found and use it as a cup. One would fill it and pass it to another who would pass it to another. There were to be many days like that…
For two weeks we did not eat at all except for one time at the very beginning of our wanderings. One day we came out to a Savannah area; it looked like something out of Lion King! We were careful, as helicopters were still in the sky and we were obviously being hunted by them. We would stay along the edge of the jungle area until we felt it was safe to actually go out into the long-grassed Savanna.
Suddenly one of the brothers caught a baby gazelle that seemed to just stand there, waiting for us. A brother took out a simple razor from his pocket. He pointed the animal towards the Qibla (direction towards Makkah) and we slaughtered it according to the noble shareeah (Islamic Law). We had one lighter (which later broke), a few packs of season that my wife had given me, and garlic that we used for antibiotics. We praised Allah and ate. After this we would not eat anything except leaves and an occasional snail for two weeks. Keeping our tongues wet with the remembrance of Allah did more for us than the occasional waterhole…and they were few. For those two weeks we would go a day, sometimes two, without water. We walked and walked, malnourished and thirsty. We became so malnourished that our skin began to feel tight around our ribs.
We came to another open area one day, but this one had much water. In fact, there was the jungle behind us and miles of shallow water in front of us. We needed to make it to the other end where the jungle began again. We walked through this chest-high water from mid-afternoon to the next morning…It was extremely hard on us, seeing that we could not rest or sit down, because the water was chest-high! By the time we got out, it was almost Fajr time. I don’t think that I have ever been so cold in my life! I remembered that Umm Musa (may Allah accept her) had given me these packets that warm up when you open them. So I used them with the brothers. Strange, I remember asking her: “What in the world would I need hand-warming packets for in Africa?” She simply said: “You never know…”
A bit before this incident, I had a dream of her. (I didn’t know she had passed away). She was wearing a blue silk hijaab and her face was uncovered (she always appeared veiled outside). This hijaab stretched out as far as I could see. I had to climb up it! I then lay next to her, stared into her eyes and said: “I love you…” She replied “I love you sixty three times.” To this day, I wonder about the meaning of that dream.
Some nights later, a brother told me that he had a dream about my family — although he had never met my wife. Mind you, I didn’t know about her death yet. He said that my wife was at a long white table that had such beautiful food on it. My children were running around playing. My wife then said to them, “Patience, patience he will be with us very soon.” In retrospect, I find these dreams to be amazing.
Arrest and Imprisonment in Kenya
So it is that we would, after thirsting and starving for two weeks, find a small village in Kenya. Being that the villagers were Muslims, some spoke Arabic. They fed us and gave us water. I remember walking into the village with all the brothers and falling prostrate to Allah crying and thanking Him for what seemed like an hour!
We were brought to a Masjid (mosque) where we could finally rest. After getting bombed, shot at with bullets whizzing by my head, having friends die, starving and sleeping in ant and tic infested areas, I barely noticed a rat in the masjid crawling on my leg. One brother shouted, “Akhee (brother), there’s a rat!” I brushed it off myself like you would a fly; I was so exhausted.
Suddenly someone yelled out “Soldiers!” The Kenyan military stormed in, pulled us out, laid us on the ground and beat many of us. Then we were thrown half-naked onto a truck on top of each other, to be driven through the jungle to the next town, in the freezing cold night. Thrown out of the truck, we were pushed around, beaten some more, laughed at, humiliated and filmed, then thrown into a dark, dirty cell. Four walls and a bucket, that’s it. Suddenly a Yemeni brother and I started singing “Ghurabaa” (The Strangers). We even wept. That night we would be pushed around, beaten and interrogated by the Kenyan police.
The next morning, we were woken up to be cable-tied, blindfolded, mocked and thrown into a truck that brought us to a helicopter. We were thrown off the truck onto the ground and put on the helicopter, then taken to an airport and put on a plane. The whole flight we were mocked and threatened whilst blindfolded and cable-tied. The brothers and I heard a sister on the plane with kids. One brother asked: “Are you okay, sister?” Suddenly one of the police or soldiers came around and said, “Shut up!” The he told her, “If you speak again, I will tape your eyes shut.”
No one would utter a word throughout the whole flight to Nairobi…Wondering if I could sneak a peek to see what was going on, I noticed that the baby and the little girl were my daughters! Frantically, I would try to peer everywhere I could to see if my wife was seated close by. All I could think was: “Oh Allah! Where is she? She would never leave the baby with someone else. Where is our son Musa?”
After landing, I would be pulled off the plane with the others. I could not contain myself. I asked the sister while being pulled off, “Sister! Do you know my wife?” She quickly responded “Yes!” I asked where she was, and the sister replied “Your daughters are fine.” I exclaimed while being roughly pulled off: “My wife and my son?” She again stated: “Your daughters are fine; they are okay.”
[Note: More can read about this sister and her imprisonment alongside Daniel’s children in a report by Cageprisoners]
I was thrown to the ground on my knees. I could hear cameras snapping and people around me. One man came and asked where I was from. After telling him, I said: “There is a woman on the plane who knows my wife. Is my family okay?” He left, then came back and said, “Your family is fine...”
The others and I were then shipped off to a prison barefoot, malnourished and extremely dirty. The cell was cramped with about twelve of us. It was very dirty, with just one bucket to share as a toilet. We would pass the time by praising and remembering Allah. I never made so much dhikr (remembrance) in my life. Every night, you could find each of us standing in prayer on and off — as if it were an intended rotation. The police would constantly pull us out to interrogate us, one at a time, every other day or night. Many of us were threatened with death along with getting shipped back to Somalia and being handed over to the Ethiopians! The days seemed to last forever…When we would ask about our embassies out of curiosity, they would quickly reply: “Your embassies know you are here. They don’t care about you.”
The Tragic News Regarding My Wife…
One day, while sitting on the cold hard floor, I mentioned my love for, and desire to see my wife and kids. I expressed my worry about the situation on the plane, although I was told all is well. One of the brothers stared at me and then stated that he needed to pray. I wondered; it was not prayer time. He finished and then told the brother next to me: “Tell him…” A tear rolled down my cheek… I knew now what they were about to disclose. I leaned closer to the brother, voice cracking, heart torn but hesitant until confirmation. “Tell me what?! What are you going to tell me?” I was crying.
He said: “We were told that an American woman with three children got sick and died on the way. They buried her as a martyr…I’m sorry brother…”
I immediately stood up, tears pouring like never before. My whole world felt as if it had ended. I paced the cell and then leaned on the wall crying, “Don’t, not here! Don’t tell me this here! No…no... Oh Allah, Oh Allah…” One of the older brothers embraced me and quietly repeated in Arabic: “Patience my brother…patience; it is from Allah.” I slumped down the wall on my back until I was seated. Tears in my eyes, I looked up and noticed how everyone was crying with me. I asked about my son; no–one knew anything. I jumped up and yelled for the guard. He proudly came to the door. I said, “I found out just now that my wife has died. I need to know whether or not you have all of my kids.” He said, “How do you know that?!” He opened the door brandishing his night stick saying, “You better get away from this door and shut up before I crack your head open!”
The Hardest Test
The hardest part of this whole ordeal was losing my best friend, my wife, my beloved, my soul mate, the mother of my children. May Allah accept her, ameen. She once told me in Somalia that she never felt so close to Allah and that she wished for shahaadah (martyrdom). “Whoever wishes to meet Allah, Allah will wish to meet him.” It is known that whoever protects their life, property, family and religion and dies while doing so is a martyr. She died while doing all of the above! We know about the hadith (Prophetic tradition) about the one who dies of fever and sickness or plague. We all know about the one who migrates for Allah and dies doing such. I cannot think of a reason that she wouldn’t be shaheed (martyred). She got what she asked for: body not washed for burial [a martyr’s body is not washed for burial], buried in the land she loved and did not want to leave.
You know, this comes as no surprise, as I have never known Umm Musa (may Allah accept her) to raise her hands (in supplication) except that Allah gave her exactly what she asked for. For instance, after the birth of our son, the doctors said she would not be able to have children again, due to many complications. Praise be to Allah! She gave me two beautiful daughters — exactly what she wanted!
She was simple and extremely humble, never making people feel beneath her. She was not the scholarly type, but she practiced what she knew. If you could prove it from The Book (Quraan) and the Sunnah (Prophetic Way), she would not argue, but submit to the proofs. She feared Allah so much! I remember her telling me while crying as if she had lost a beloved one, that she committed a grave wrong when we first became Muslim. She explained that she feared she would never be forgiven. I asked her what it was.
She said that she once exclaimed “Jesus Christ!” when angry or surprised. I asked, “Were you calling upon him (in invocation)?” She cried, saying “No,” explaining that it was just something she grew up saying without meaning (as is common among many a Westerner). I laughed in admiration and told her not to worry, that she did nothing wrong. Moreover, the fact that she feared Allah so much that she worried over something that any new Muslim would do, made her even better! I truly miss her. May Allah accept her and reunite me with her and our children in Paradise, ameen.
Interrogated by the FBI
In the days after the news of my wife’s death I would be pulled out of my cell, blindfolded, shackled, ear muffed and a bag put over my head. I was put in a car and driven away. I could hardly breathe… all I could think was: “They are going to shoot me.” I believe I thought this because I could feel the road change from pavement to dirt.
I figured: “Bag over my head, ear muffs, blindfold, dirt road, threats a
day before…I’m dead.”
I just repeated the shahadatain (Islamic testimonies of faith) again and again. I would end up at a sort of safe house where the FBI would question me. It became increasingly obvious that someone had informed on me, as they knew everything. But what bewildered me was that this “someone” had lied about a lot of things, unless that was just a tactic. Nonetheless, that misinformation was to later be in my paperwork, stating that it was given by a co-witness, a close associate of mine! The details of the few truths made it clear who did some of the talking. I understood then, that one of my beloved brothers had turned on me… I forgive those that did, as the conditions were unbearable. May Allah have Mercy on them.
Reunited with my Children
I was brought to another prison to stay at and was joined by my two daughters! I asked my four year old, while holding the baby, “What happened to Mommy?” She said in a soft, yet very hurt voice: “Mommy got hot with the fever… She went to Allah… They put her in the ground…” I burst into tears and held her, telling her: “I’m sorry. Daddy’s sorry…” Then I asked her, “Where is your brother?” She paused and said, “He ran away into the jungle… he only has one sandal Daddy...” I asked the police if they had a little boy in custody. They replied in the negative…
That night I was put in a cell while my daughters were kept somewhere else. Perhaps they were with the woman whom they were arrested with or with female police officers across the street.
I thanked Allah, praised him and asked Him for a miracle regarding my family being put together. I called on Him saying, “You are the One who gathers. Gather me and my family here!”
I later awoke to the sound of a voice at the reception desk. It was a familiar voice, a young boy explaining why he wasn’t in school. It was the voice of my son! I jumped up and yelled his name through the door. He ran past the police to the door crying, “Dad? Is that you?” They opened the door and he embraced me without any hesitation. We cried together in each other’s arms… The police asked me: “This is your son?” It became obvious that their bringing him to that police station was unintentional.
I asked Musa what had happened. He told me that his mother got sick and the brothers told him that they were taking her to the hospital. This was miles and miles deep in the jungle on the road to Kenya. They clearly said this not to upset him. Muhammad had been with the men bringing the women over the border. He told me that jets had attacked them and everyone fled. He said that he saw his “uncle” getting his stomach blown out.
He explained that he got down, and when they came again he ran into the trees. The brothers called out to him, but he couldn’t find them. He got lost in the jungle for two nights, surviving on berries and dirty water that he’d found. He would retrace his steps back to where they were camped. He told me that everything was black and burnt. Even the wheels on the car were melted. Musa found his way to a village where “a man with a cow” took him in and fed him. Later this man handed him in to the Kenyan military. The next day, all my children were reunited with me, alhamdulillah!
I had to tell my son about his mother… I explained that I had something to tell him that will be difficult. He stood there awaiting this important news as if nothing was wrong. I said, “Your mother has left this world my son.” He said, “No Dad, they took her to the hospital.” I told him: “Son, they said that to you so you wouldn’t get upset…I’m sorry; your mother died.” He looked at me weeping, and without a tear in his eye he looked towards the heavens and said, “Allah has willed it. InshaAllah I will see her in Paradise”
I could not believe how well he took it; how faithful a reply! I hugged him and said, “I’m sorry.” He told me, “It isn’t your fault Dad! You did the best you could do!”
I am a 28 year old man who has been through a lot, and my heroes are a woman who has left this world and a nine year old boy…
Echoes of Guantanamo–Style Treatment
Eventually, my children and I were taken out of prison and put on a plane heading for America. I had to sign papers to temporarily grant custody to my parents seeing that I was “in quite a bit of trouble” — as the FBI agent put it.
We landed at a military base where my children would be separated from me. The agents let us say our goodbyes. They assured me that my children would be taken good care of, and sent directly to my parents. They did keep to their word.
I would stay at that base for three days. After starving in the jungle and being imprisoned in Kenya, I felt like I was in a 5 star hotel! The agents explained that I would be leaving the next day and that the people transporting me would be very strict. When these new agents came, they told me I would not be allowed to pray at all, or use the bathroom without the door being left open. I praise Allah! I made salatul khawf (the Fear Prayer) instead.
The next day I was blindfolded, ear plugged then ear muffed. I was shackled — hands chained to my waist and ankles shackled as well. For the duration of that 24 hour flight I could not hear, see or touch anything… One could never imagine what that’s like until one experiences it for themselves. To pray, I would sneak my hand to wipe the bottom of my shoe for the clean earth on it and make tayyamum (dry ablution using mud or dust) in order to do salatul khawf. I praise Allah! Never through this ordeal did I miss even one prayer. And this is of the benefits of knowledge, even if it is little.
Solitary Confinement and Conviction
We landed in Houston and I was immediately put in solitary confinement with literally no human contact at all. I have been here ever since. I pleaded guilty to “receiving training from a foreign terrorist organization” in order that the second charge of “conspiring to use an explosive device outside the United States” be dropped. That charge carried a maximum sentence of life imprisonment and a fine of up to $250,000. I have been sentenced to ten years in prison and fined $1000. If I stay out of trouble in prison, it will only be eight years. Since I am in a Federal prison, I cannot get parole. So the least I will do is eight years, unless some information comes up that could prove innocence etc. I never went to Somalia to fight. I wouldn’t have taken my wife and three small children into a war zone. The situation just erupted while we were there.
I pretty much sit in a cell with a bed, sink shower, toilet and desk for 23 hours a day. I eat and receive all of my “sanitary items” in my cell. I am only allowed outside for one hour a day, the only exceptions to that being Friday and Saturday. I spend my time reading Quraan or any other books on Islaam and doing dhikr (remembrance of Allah). We were put on this earth to worship Allah. As long as we are able to do that, we have all we need!
Assalamu Alaikum wa Rahmahtullahi wa Barakatuhu.
“What can my enemies do to me? My Paradise is in my heart; it goes with me wherever I am. If they kill me, it is martyrdom. If they exile me from my land, it is a vacation in the Path of Allah. If they imprison me, it is to allow me a private devotion with Allah” - Sheikh–ul–Islaam Ibn Taymiyyah
Daniel Joseph Maldonado
In the name of Allah, The Beneficent, The Merciful. Praise be to Allah, Please and Blessings be Upon Muhammad.
Assalamu Alaikum wa Rahmahtullahi wa Barakatuhu.
Migration with Umm Musa (May Allah accept her):
Once my wife (may Allah accept her) and I found out that an Islamic State was established in Somalia, especially after the taking of Mogadishu, we decided to go and make Hijra (migration) from Egypt. Immediately we made plans and tried to sell everything in our apartment. After being offered about $7,000–$8000, Umm Musa (May Allah accept her) made such a beautiful statement. She said, “You know that everything (in the apartment) is worth more than that Daniel…But what Allah offers me is better!” So she gave away everything in the apartment to someone to distribute to the poor in a small village. If that wasn’t enough, we had about $2,800 cash after we had gotten tickets etc. She decided to give $2,000 to a close friend in deep debt, so as to reap as many blessings as possible for the trip ahead.
None of the above do I attribute to myself and Allah is a Witness over what I say. With only $800 we left for Somalia…Did that stop her? No, she still gave to those in need! To this day, I don’t even know half of the good she did. Such was her custom to keep it hidden.
Something worth mentioning, we ended up staying in the airport [at Dubai] for three days, waiting for a flight. What did Umm Musa say about going out in Dubai? She said, “I lived with poor people in Egypt; I am going to live with the poor in Somalia. Dubai will be a fitnah (trial)” Thus we slept in the airport. I can still see her (thinking back) nodding off while nursing the baby under her abaya (coat-like burqah) in secrecy.
She became extremely devout; everything about her changed for the better. Her faith was stronger than I have ever seen! She became so pious, and put all her trust in Allah to the point I felt I was no longer even on the same level as her…Not even close!
While I was away from her and the children, I would try to call her and them as much as possible. We would constantly entertain Allah’s praise and express our deep love for one another. Her patience was truly amazing!
After the bombing of Mogadishu airport, I advised that she and the children leave to the South to meet me as soon as possible. I remember asking her, “Did you hear it [the bombing]?” She said, “Yes”. I asked, “Were you scared?” She simply said, “No”.
I met her and the children in a town between the area she had left and the area we would head to before she would leave the country. She had dirt all over her abaya from the difficult trip; her eyes were tired and weary. I approached her and said, “I swear, I have never seen you more beautiful than today!”
So we went further, South. We would stay in a house with many other families before we left (the next morning). After Fajr (the pre-dawn prayer), the sisters started preparing to evacuate. Umm Musa refused to go. After some of us spoke to her, she – while weeping – listened and prepared to leave.
Knowing that the Ethiopians were coming and the women were about to leave, she though that there was a great possibility I would be killed. So we had a nice, long beautiful talk as she prepared. We expressed our love and admiration for each other. She thanked me by saying: “You are the greatest teacher I have ever had. You are the only man who has stuck around in my life. (Her father and grandfather etc were never around for her. She grew up in a house of women.) You are a real man. I love you so much.” She was weeping. Then she said something that I will never forget:
“Forgive me…I could not ask Allah to make you a martyr. I love you too much to see you go… So I asked Him to make me a martyr instead!”
After much loving talk, the S.U.V. (off-road-vehicle) started to ride away. Her eyes were watering as it pulled off… Seeing it was slowly pulling away past me, I said: “Peace be upon you, oh women of Paradise insha’Allah!” She asked why I said such. I said “If any women are the women of Paradise, it is you, the women of the migrants.”
The S.U.V. pulled away and she recited a verse from Quran as they drove off... It was Eid. That would be the last time I would see my wife….May Allah accept my beloved and join me with her in Paradise with our children. Ameen.
Surviving in the Jungle
After my family had left for the border, I departed with the brothers. To make a long story short, we were surrounded by helicopters attacking all units around us from mid–afternoon to maghrib (sunset).
The next day we were ambushed…many died in that ambush…For those who survived along with me, we ended up wandering in the jungle with literally nothing to eat! Our water ran out as well… The following day we were so very thirsty, we would lick the dew of the leaves in the jungle! It was two days since our last drink. We would make du’a (supplication) for water while walking… After not finding water, we reminded each other that we should seek forgiveness, for the one from sin will have his du’a answered. Sure enough, about a mile ahead was some water. I can remember all of us weeping and thanking Allah while prostrating. I can still hear one of them panting while saying “Allahul Kareem” (Allah is the Most Generous) over and over again. We would sit on the edge of this waterhole with a shell we’d found and use it as a cup. One would fill it and pass it to another who would pass it to another. There were to be many days like that…
For two weeks we did not eat at all except for one time at the very beginning of our wanderings. One day we came out to a Savannah area; it looked like something out of Lion King! We were careful, as helicopters were still in the sky and we were obviously being hunted by them. We would stay along the edge of the jungle area until we felt it was safe to actually go out into the long-grassed Savanna.
Suddenly one of the brothers caught a baby gazelle that seemed to just stand there, waiting for us. A brother took out a simple razor from his pocket. He pointed the animal towards the Qibla (direction towards Makkah) and we slaughtered it according to the noble shareeah (Islamic Law). We had one lighter (which later broke), a few packs of season that my wife had given me, and garlic that we used for antibiotics. We praised Allah and ate. After this we would not eat anything except leaves and an occasional snail for two weeks. Keeping our tongues wet with the remembrance of Allah did more for us than the occasional waterhole…and they were few. For those two weeks we would go a day, sometimes two, without water. We walked and walked, malnourished and thirsty. We became so malnourished that our skin began to feel tight around our ribs.
We came to another open area one day, but this one had much water. In fact, there was the jungle behind us and miles of shallow water in front of us. We needed to make it to the other end where the jungle began again. We walked through this chest-high water from mid-afternoon to the next morning…It was extremely hard on us, seeing that we could not rest or sit down, because the water was chest-high! By the time we got out, it was almost Fajr time. I don’t think that I have ever been so cold in my life! I remembered that Umm Musa (may Allah accept her) had given me these packets that warm up when you open them. So I used them with the brothers. Strange, I remember asking her: “What in the world would I need hand-warming packets for in Africa?” She simply said: “You never know…”
A bit before this incident, I had a dream of her. (I didn’t know she had passed away). She was wearing a blue silk hijaab and her face was uncovered (she always appeared veiled outside). This hijaab stretched out as far as I could see. I had to climb up it! I then lay next to her, stared into her eyes and said: “I love you…” She replied “I love you sixty three times.” To this day, I wonder about the meaning of that dream.
Some nights later, a brother told me that he had a dream about my family — although he had never met my wife. Mind you, I didn’t know about her death yet. He said that my wife was at a long white table that had such beautiful food on it. My children were running around playing. My wife then said to them, “Patience, patience he will be with us very soon.” In retrospect, I find these dreams to be amazing.
Arrest and Imprisonment in Kenya
So it is that we would, after thirsting and starving for two weeks, find a small village in Kenya. Being that the villagers were Muslims, some spoke Arabic. They fed us and gave us water. I remember walking into the village with all the brothers and falling prostrate to Allah crying and thanking Him for what seemed like an hour!
We were brought to a Masjid (mosque) where we could finally rest. After getting bombed, shot at with bullets whizzing by my head, having friends die, starving and sleeping in ant and tic infested areas, I barely noticed a rat in the masjid crawling on my leg. One brother shouted, “Akhee (brother), there’s a rat!” I brushed it off myself like you would a fly; I was so exhausted.
Suddenly someone yelled out “Soldiers!” The Kenyan military stormed in, pulled us out, laid us on the ground and beat many of us. Then we were thrown half-naked onto a truck on top of each other, to be driven through the jungle to the next town, in the freezing cold night. Thrown out of the truck, we were pushed around, beaten some more, laughed at, humiliated and filmed, then thrown into a dark, dirty cell. Four walls and a bucket, that’s it. Suddenly a Yemeni brother and I started singing “Ghurabaa” (The Strangers). We even wept. That night we would be pushed around, beaten and interrogated by the Kenyan police.
The next morning, we were woken up to be cable-tied, blindfolded, mocked and thrown into a truck that brought us to a helicopter. We were thrown off the truck onto the ground and put on the helicopter, then taken to an airport and put on a plane. The whole flight we were mocked and threatened whilst blindfolded and cable-tied. The brothers and I heard a sister on the plane with kids. One brother asked: “Are you okay, sister?” Suddenly one of the police or soldiers came around and said, “Shut up!” The he told her, “If you speak again, I will tape your eyes shut.”
No one would utter a word throughout the whole flight to Nairobi…Wondering if I could sneak a peek to see what was going on, I noticed that the baby and the little girl were my daughters! Frantically, I would try to peer everywhere I could to see if my wife was seated close by. All I could think was: “Oh Allah! Where is she? She would never leave the baby with someone else. Where is our son Musa?”
After landing, I would be pulled off the plane with the others. I could not contain myself. I asked the sister while being pulled off, “Sister! Do you know my wife?” She quickly responded “Yes!” I asked where she was, and the sister replied “Your daughters are fine.” I exclaimed while being roughly pulled off: “My wife and my son?” She again stated: “Your daughters are fine; they are okay.”
[Note: More can read about this sister and her imprisonment alongside Daniel’s children in a report by Cageprisoners]
I was thrown to the ground on my knees. I could hear cameras snapping and people around me. One man came and asked where I was from. After telling him, I said: “There is a woman on the plane who knows my wife. Is my family okay?” He left, then came back and said, “Your family is fine...”
The others and I were then shipped off to a prison barefoot, malnourished and extremely dirty. The cell was cramped with about twelve of us. It was very dirty, with just one bucket to share as a toilet. We would pass the time by praising and remembering Allah. I never made so much dhikr (remembrance) in my life. Every night, you could find each of us standing in prayer on and off — as if it were an intended rotation. The police would constantly pull us out to interrogate us, one at a time, every other day or night. Many of us were threatened with death along with getting shipped back to Somalia and being handed over to the Ethiopians! The days seemed to last forever…When we would ask about our embassies out of curiosity, they would quickly reply: “Your embassies know you are here. They don’t care about you.”
The Tragic News Regarding My Wife…
One day, while sitting on the cold hard floor, I mentioned my love for, and desire to see my wife and kids. I expressed my worry about the situation on the plane, although I was told all is well. One of the brothers stared at me and then stated that he needed to pray. I wondered; it was not prayer time. He finished and then told the brother next to me: “Tell him…” A tear rolled down my cheek… I knew now what they were about to disclose. I leaned closer to the brother, voice cracking, heart torn but hesitant until confirmation. “Tell me what?! What are you going to tell me?” I was crying.
He said: “We were told that an American woman with three children got sick and died on the way. They buried her as a martyr…I’m sorry brother…”
I immediately stood up, tears pouring like never before. My whole world felt as if it had ended. I paced the cell and then leaned on the wall crying, “Don’t, not here! Don’t tell me this here! No…no... Oh Allah, Oh Allah…” One of the older brothers embraced me and quietly repeated in Arabic: “Patience my brother…patience; it is from Allah.” I slumped down the wall on my back until I was seated. Tears in my eyes, I looked up and noticed how everyone was crying with me. I asked about my son; no–one knew anything. I jumped up and yelled for the guard. He proudly came to the door. I said, “I found out just now that my wife has died. I need to know whether or not you have all of my kids.” He said, “How do you know that?!” He opened the door brandishing his night stick saying, “You better get away from this door and shut up before I crack your head open!”
The Hardest Test
The hardest part of this whole ordeal was losing my best friend, my wife, my beloved, my soul mate, the mother of my children. May Allah accept her, ameen. She once told me in Somalia that she never felt so close to Allah and that she wished for shahaadah (martyrdom). “Whoever wishes to meet Allah, Allah will wish to meet him.” It is known that whoever protects their life, property, family and religion and dies while doing so is a martyr. She died while doing all of the above! We know about the hadith (Prophetic tradition) about the one who dies of fever and sickness or plague. We all know about the one who migrates for Allah and dies doing such. I cannot think of a reason that she wouldn’t be shaheed (martyred). She got what she asked for: body not washed for burial [a martyr’s body is not washed for burial], buried in the land she loved and did not want to leave.
You know, this comes as no surprise, as I have never known Umm Musa (may Allah accept her) to raise her hands (in supplication) except that Allah gave her exactly what she asked for. For instance, after the birth of our son, the doctors said she would not be able to have children again, due to many complications. Praise be to Allah! She gave me two beautiful daughters — exactly what she wanted!
She was simple and extremely humble, never making people feel beneath her. She was not the scholarly type, but she practiced what she knew. If you could prove it from The Book (Quraan) and the Sunnah (Prophetic Way), she would not argue, but submit to the proofs. She feared Allah so much! I remember her telling me while crying as if she had lost a beloved one, that she committed a grave wrong when we first became Muslim. She explained that she feared she would never be forgiven. I asked her what it was.
She said that she once exclaimed “Jesus Christ!” when angry or surprised. I asked, “Were you calling upon him (in invocation)?” She cried, saying “No,” explaining that it was just something she grew up saying without meaning (as is common among many a Westerner). I laughed in admiration and told her not to worry, that she did nothing wrong. Moreover, the fact that she feared Allah so much that she worried over something that any new Muslim would do, made her even better! I truly miss her. May Allah accept her and reunite me with her and our children in Paradise, ameen.
Interrogated by the FBI
In the days after the news of my wife’s death I would be pulled out of my cell, blindfolded, shackled, ear muffed and a bag put over my head. I was put in a car and driven away. I could hardly breathe… all I could think was: “They are going to shoot me.” I believe I thought this because I could feel the road change from pavement to dirt.
I figured: “Bag over my head, ear muffs, blindfold, dirt road, threats a
day before…I’m dead.”
I just repeated the shahadatain (Islamic testimonies of faith) again and again. I would end up at a sort of safe house where the FBI would question me. It became increasingly obvious that someone had informed on me, as they knew everything. But what bewildered me was that this “someone” had lied about a lot of things, unless that was just a tactic. Nonetheless, that misinformation was to later be in my paperwork, stating that it was given by a co-witness, a close associate of mine! The details of the few truths made it clear who did some of the talking. I understood then, that one of my beloved brothers had turned on me… I forgive those that did, as the conditions were unbearable. May Allah have Mercy on them.
Reunited with my Children
I was brought to another prison to stay at and was joined by my two daughters! I asked my four year old, while holding the baby, “What happened to Mommy?” She said in a soft, yet very hurt voice: “Mommy got hot with the fever… She went to Allah… They put her in the ground…” I burst into tears and held her, telling her: “I’m sorry. Daddy’s sorry…” Then I asked her, “Where is your brother?” She paused and said, “He ran away into the jungle… he only has one sandal Daddy...” I asked the police if they had a little boy in custody. They replied in the negative…
That night I was put in a cell while my daughters were kept somewhere else. Perhaps they were with the woman whom they were arrested with or with female police officers across the street.
I thanked Allah, praised him and asked Him for a miracle regarding my family being put together. I called on Him saying, “You are the One who gathers. Gather me and my family here!”
I later awoke to the sound of a voice at the reception desk. It was a familiar voice, a young boy explaining why he wasn’t in school. It was the voice of my son! I jumped up and yelled his name through the door. He ran past the police to the door crying, “Dad? Is that you?” They opened the door and he embraced me without any hesitation. We cried together in each other’s arms… The police asked me: “This is your son?” It became obvious that their bringing him to that police station was unintentional.
I asked Musa what had happened. He told me that his mother got sick and the brothers told him that they were taking her to the hospital. This was miles and miles deep in the jungle on the road to Kenya. They clearly said this not to upset him. Muhammad had been with the men bringing the women over the border. He told me that jets had attacked them and everyone fled. He said that he saw his “uncle” getting his stomach blown out.
He explained that he got down, and when they came again he ran into the trees. The brothers called out to him, but he couldn’t find them. He got lost in the jungle for two nights, surviving on berries and dirty water that he’d found. He would retrace his steps back to where they were camped. He told me that everything was black and burnt. Even the wheels on the car were melted. Musa found his way to a village where “a man with a cow” took him in and fed him. Later this man handed him in to the Kenyan military. The next day, all my children were reunited with me, alhamdulillah!
I had to tell my son about his mother… I explained that I had something to tell him that will be difficult. He stood there awaiting this important news as if nothing was wrong. I said, “Your mother has left this world my son.” He said, “No Dad, they took her to the hospital.” I told him: “Son, they said that to you so you wouldn’t get upset…I’m sorry; your mother died.” He looked at me weeping, and without a tear in his eye he looked towards the heavens and said, “Allah has willed it. InshaAllah I will see her in Paradise”
I could not believe how well he took it; how faithful a reply! I hugged him and said, “I’m sorry.” He told me, “It isn’t your fault Dad! You did the best you could do!”
I am a 28 year old man who has been through a lot, and my heroes are a woman who has left this world and a nine year old boy…
Echoes of Guantanamo–Style Treatment
Eventually, my children and I were taken out of prison and put on a plane heading for America. I had to sign papers to temporarily grant custody to my parents seeing that I was “in quite a bit of trouble” — as the FBI agent put it.
We landed at a military base where my children would be separated from me. The agents let us say our goodbyes. They assured me that my children would be taken good care of, and sent directly to my parents. They did keep to their word.
I would stay at that base for three days. After starving in the jungle and being imprisoned in Kenya, I felt like I was in a 5 star hotel! The agents explained that I would be leaving the next day and that the people transporting me would be very strict. When these new agents came, they told me I would not be allowed to pray at all, or use the bathroom without the door being left open. I praise Allah! I made salatul khawf (the Fear Prayer) instead.
The next day I was blindfolded, ear plugged then ear muffed. I was shackled — hands chained to my waist and ankles shackled as well. For the duration of that 24 hour flight I could not hear, see or touch anything… One could never imagine what that’s like until one experiences it for themselves. To pray, I would sneak my hand to wipe the bottom of my shoe for the clean earth on it and make tayyamum (dry ablution using mud or dust) in order to do salatul khawf. I praise Allah! Never through this ordeal did I miss even one prayer. And this is of the benefits of knowledge, even if it is little.
Solitary Confinement and Conviction
We landed in Houston and I was immediately put in solitary confinement with literally no human contact at all. I have been here ever since. I pleaded guilty to “receiving training from a foreign terrorist organization” in order that the second charge of “conspiring to use an explosive device outside the United States” be dropped. That charge carried a maximum sentence of life imprisonment and a fine of up to $250,000. I have been sentenced to ten years in prison and fined $1000. If I stay out of trouble in prison, it will only be eight years. Since I am in a Federal prison, I cannot get parole. So the least I will do is eight years, unless some information comes up that could prove innocence etc. I never went to Somalia to fight. I wouldn’t have taken my wife and three small children into a war zone. The situation just erupted while we were there.
I pretty much sit in a cell with a bed, sink shower, toilet and desk for 23 hours a day. I eat and receive all of my “sanitary items” in my cell. I am only allowed outside for one hour a day, the only exceptions to that being Friday and Saturday. I spend my time reading Quraan or any other books on Islaam and doing dhikr (remembrance of Allah). We were put on this earth to worship Allah. As long as we are able to do that, we have all we need!
Assalamu Alaikum wa Rahmahtullahi wa Barakatuhu.
“What can my enemies do to me? My Paradise is in my heart; it goes with me wherever I am. If they kill me, it is martyrdom. If they exile me from my land, it is a vacation in the Path of Allah. If they imprison me, it is to allow me a private devotion with Allah” - Sheikh–ul–Islaam Ibn Taymiyyah
Daniel Joseph Maldonado
Brotherhood established between the muhajiroun and ansar
Because of the profound effect which it had upon the lives of the Muslims both publicly and privately, the pact of fraternity which was sealed between the Muhaajirun and the Ansaar is worthy of further consideration. As for its effect upon public life, the pact was the central pivot around which the concept of the Muslim "Ummah" began to take shape, the idea of a community founded upon the belief in Allah, and living according to the precepts of this belief. The bonds established by belief were to take precedence before those of blood, lineage and descent, before those of a nation and tongue, race and class. Belief would not be contradicted by anything. This was ordained by Allah who said:
"Hold tightly together to the Rope of Allah (the Qur'an) and differ not amongst one another. Remember the blessings of Allah upon you. Though you were enemies, he knit your hearts together and you became, by His grace, brothers, though you were on the edge of the abyss of Hell, He snatched you away from it. Thus, Allah reveals to you His signs, perhaps you will be guided. And let there be among you a nation inviting to goodness, which enjoins righteousness anf forbids wrong-doing, such are they who shall know success. Do not be like those who quarrel and bicker after clear signs have come to them, their's shall be a monstrous punishment." (Aal-'Imraan, aayah 103-105)
And so the believers had become one anothers allies, each of them loving his brother as he loved his own soul, helping him, defending his interests, and looking after him as he would any beloved relation.
Allah says:
"The believing men and women are allies of one another." (at-Tawbah, aayah 71)
So they support one another as if they were one body, "The believer is to the believer like a building, part of which supports the other" (Al-Bukhaari). Nu'maan Ibn Bashir reports that the Messenger (peace and blessings of Allaah be upon him) said, "You see the believers' love and affection for one another are like a single body; if any part of it hurts, the rest of it feels its pain, in fever and sleeplessness." (Al-Bukhaari).
Allah commended the Muhajirun and the Ansaar. He says about the Muhajirun:
"It is for the poor emigrants who left their homes and their possessions, seeking the pleasure and bounty of Allah, helping Allah and His Messenger. It is they who are sincere." (al-Hashr, aayah 8)
And He says about the Ansaar:
"Those who, before them, made their home in the city and had adopted the faith, love those who emigrate to them; they have no jealousy for that which they have been given, and give them (emigrants) preference over themselves, even though they were in need of that. Whosoever is saved from his own greed, such are they who shall be the succesfull." (al-Hashr, aayah 9).]
Much more than this though, the Ansaar sheltered the Prophet (peace and blessings of Allaah be upon him) and those who arrived with him; they shielded them and helped them, sacrificing everything for the pleasure of Allah until their love itself emanated from the belief that every Muslim is guided by his Lord. Anger and aversion towards them was hypocrisy itself, as the hadith says, "The mark of belief is love for the Ansaar, and the mark of hypocrisy is anger at them." (Al-Bukhaari). The Prophet (peace and blessings of Allaah be upon him) said, "The Ansaar are loved by no one but the believers and are angered by no one but the hypocrites, so whoever loves them, Allah will love him, and whoever reviles them, Allah will revile them." (Al-Bukhaari)
At the root and cause of this fraternity is Islam. Islam forms the basis of society and it must remain under the banner of Allah, to be ruled by His Shari'ah. It must enjoin to righteousness and forbid iniquity. Its monasticism is Jihaad, its road is the call to Allah, and its life is guided by the Sunnah. The strong amongst the Muslims are mild until their right is denied them, and the meek amongst them are mighty once they are wronged. They are allied to Allah, to His Messenger and to the Believers, and their anger and ire are for the enemies of Allah even if they are their closest kin. They strive earnestly for the sweet taste of faith and know disbelief and its people with such claritythat any one of them would rather be cast into a raging fire rather than return to disbelief after Allah had saved him from it. As the Messenger said, "No one will find the sweetness of faith until the love he seeks is only for Allah; until being cast into a raging fire is preferable to him than being returned to disbelief, after Allah had saved him from it; until Allah and His Messenger are more dear to him than anything else at all." [Al-Bukhaari).
"Hold tightly together to the Rope of Allah (the Qur'an) and differ not amongst one another. Remember the blessings of Allah upon you. Though you were enemies, he knit your hearts together and you became, by His grace, brothers, though you were on the edge of the abyss of Hell, He snatched you away from it. Thus, Allah reveals to you His signs, perhaps you will be guided. And let there be among you a nation inviting to goodness, which enjoins righteousness anf forbids wrong-doing, such are they who shall know success. Do not be like those who quarrel and bicker after clear signs have come to them, their's shall be a monstrous punishment." (Aal-'Imraan, aayah 103-105)
And so the believers had become one anothers allies, each of them loving his brother as he loved his own soul, helping him, defending his interests, and looking after him as he would any beloved relation.
Allah says:
"The believing men and women are allies of one another." (at-Tawbah, aayah 71)
So they support one another as if they were one body, "The believer is to the believer like a building, part of which supports the other" (Al-Bukhaari). Nu'maan Ibn Bashir reports that the Messenger (peace and blessings of Allaah be upon him) said, "You see the believers' love and affection for one another are like a single body; if any part of it hurts, the rest of it feels its pain, in fever and sleeplessness." (Al-Bukhaari).
Allah commended the Muhajirun and the Ansaar. He says about the Muhajirun:
"It is for the poor emigrants who left their homes and their possessions, seeking the pleasure and bounty of Allah, helping Allah and His Messenger. It is they who are sincere." (al-Hashr, aayah 8)
And He says about the Ansaar:
"Those who, before them, made their home in the city and had adopted the faith, love those who emigrate to them; they have no jealousy for that which they have been given, and give them (emigrants) preference over themselves, even though they were in need of that. Whosoever is saved from his own greed, such are they who shall be the succesfull." (al-Hashr, aayah 9).]
Much more than this though, the Ansaar sheltered the Prophet (peace and blessings of Allaah be upon him) and those who arrived with him; they shielded them and helped them, sacrificing everything for the pleasure of Allah until their love itself emanated from the belief that every Muslim is guided by his Lord. Anger and aversion towards them was hypocrisy itself, as the hadith says, "The mark of belief is love for the Ansaar, and the mark of hypocrisy is anger at them." (Al-Bukhaari). The Prophet (peace and blessings of Allaah be upon him) said, "The Ansaar are loved by no one but the believers and are angered by no one but the hypocrites, so whoever loves them, Allah will love him, and whoever reviles them, Allah will revile them." (Al-Bukhaari)
At the root and cause of this fraternity is Islam. Islam forms the basis of society and it must remain under the banner of Allah, to be ruled by His Shari'ah. It must enjoin to righteousness and forbid iniquity. Its monasticism is Jihaad, its road is the call to Allah, and its life is guided by the Sunnah. The strong amongst the Muslims are mild until their right is denied them, and the meek amongst them are mighty once they are wronged. They are allied to Allah, to His Messenger and to the Believers, and their anger and ire are for the enemies of Allah even if they are their closest kin. They strive earnestly for the sweet taste of faith and know disbelief and its people with such claritythat any one of them would rather be cast into a raging fire rather than return to disbelief after Allah had saved him from it. As the Messenger said, "No one will find the sweetness of faith until the love he seeks is only for Allah; until being cast into a raging fire is preferable to him than being returned to disbelief, after Allah had saved him from it; until Allah and His Messenger are more dear to him than anything else at all." [Al-Bukhaari).
30 Dec 2009
Debate: The Sword Vs. The Pen
by Zayn al-Dīn ‘Umar ibn al-Wirdī d. 749 Hijrī & by Abū Jandal al-Azdī
In the Name of Allāh, the Most Gracious, the Most Merciful
The sword and the pen are instruments of action and speech. They are the support of nations; any nation bereaved of them will lack in strength. They are the pillars of authority that declare who shall be lowered and who shall be raised , and at the forefront of the dispute that arises from them are what is implied and what has been stated. Thus, I thought about which of them is more worthy of pride and status, so I convened a court gathering to judge between them, wherein I portrayed them as being present for the litigation, granted them an equal footing of honour, and vocalized their inner state.
The pen said:
It shall move its course and set down anchor all in the Name of Allāh. By the day as it shows up [the sun’s[ brightness, and by the night as it conceals the sun. To proceed; All Praises are due to Allāh Alone, Who created the pen, Who honoured it with an oath, Who created it before all else, Who beautified the paper with its branch, just as He beautified branches with leaves. May prayers be on the one who said, [I]“The pens have dried,” for the pen has gained mastery, and he who writes with seven pens is from the class of the book in the seven heavens. Fate and predestination have run their course, and have replaced the tongue in its commandments and forbiddances. How many more thrusts and jabs has it made than the blacks and the whites; it has fought those afar and sliced those anear enough to fill its eyelids – what matches the pen in how the people obey it, and how it walks to them ahead of all the rest?
So the sword said:
In the Name of Allāh Who lowers and raises, “and We have sent down iron wherein is mighty power and benefits.”="http:///#_ftn1"][1] To proceed; All praise is to Allāh Who revealed the verse of the sword, by which He increased esteem for the wound, and secured the fear over lands. And may prayers be on the one who used the sword to implement what is written on the pages and who was served by the pens judging against the leaders, and on his family and Companions whose swords were sharpened and their edges were made by slicing the enemies. The sword has great power and strong authority, it wipes the lines of eloquence, and stands to face that cannot be faced; he who resorts to anything else to subdue the enemy will be tired away - and how not, when it’s edge defines the limit between seriousness and play?!
If the pen is a witness, then the sword is a judge; and if the pen approaches for disputation in a matter, the sword will break it with a swift motion. With it the religion came to light, and it is the means for suppressing the proud. The hand of our Prophet carried it to the exclusion of the pen, by which it was clearly honoured among the nations. Paradise is under its shade - especially when it is unsheathed so you see the torrents of blood flowing through it.
The sky of its sheath is ornamented by the stars, and he spoke the truth who said, “The sword brings more truthful news than others.” The carrier does not abuse it, nor does he handle it with the tips of his fingers like the pen. It is not like a pen that resembles a people who are disrobed of their garments, then turned on their heads as is said; rather, it is as though the sword was created from flowing water, or bright star, well-balanced. It is a precious gem that it cannot be bought for a paltry price, like the pen. It does not suffer as does the pen from blackness and obliteration. How much can it tell of traces of a reality, or the reality of a trace? In the sheathe of the people, the sword is the measure of a war, and thus it was fashioned in a form ready for war.
So the pen said:
Or it is that which is brought up in adornments, and in dispute cannot make itself clear? He is boasting while he is positioned to the left, and I am seated to the right?! I am the one concerned with the intellect, and you are concerned with the echoes - you are a tool of death! You only become soft after entering the flames, and you are only sharpened for a great sin. You are useful for an hour of time, while I spend my life in obedience. You are used for causing fear, and I am used for creating desire. If your vision is one of iron, then my vision is one of golden water. Where does your tradition rank from my efforts, and where does the impurity of your blood rank from the purity of my ink?
The sword said:
Do the likes of you reproach the likes of me for blood?! As long as I am able command my nestlings the knives, I am like the witches when they blow in the knots, O poor one. Your corpse has been removed from life, your nose has been split and your tongue broken. Woe to you! If you are used for composing poetry collections then you are a grieved teller, or for composition then you are the servant of a master, or for information then you are a censured sorcerer, or for the jurist then you are deficient in knowledge, or for the poet then you are a deprived beggar, or for the witness then you are a poisoned coward, or for the teacher then for the Ever-Living, the Self-Subsisting. As for me, I have a shining face, decoration, jewels, and awe when I am unsheathed. I ascend the pulpit, and I am possessed with authority, but you are like a hermit. I traverse the path and break the ties.
So the pen said:
Me, I am the son of the water from the sky, the companion of the creek, the ally of the air! But you, you are the son of the fire and smoke, the scatterer of years, the traitor of brothers! You separate that which should not be separated, and you break that which Allāh commanded to join. Indeed, the sword put on contemptuous airs, thickened its neck, and was given boiling water to drink that tore up its guts. O raven of disunion, O tool of death, O sick-eyed one, O two-faced one, how many have you annihilated and executed? And how many have you widowed and orphaned?
The sword said:
O son of mud! Are you not skinny when you are in mud?! How many times have you flowed the opposite way, and behaved in a diminishing manner, counterfeited and distorted, undefined and defined, written lines of satire and insult, and immortalized shames and slander?! Rejoice at your excessive splendour and the strength of your fear. If you measure the whiteness of my pages against the blackness of yours, then soften your speech for your life is for but a short time. Beautify your response for I have its force, and lessen your harshness, and turn your attention away from the blood in my face to the ugliness in yours. If not, then the softest strike from me shall uproot you and extract your origins, to irrigate whoever was absent from your woods, and as a pasture for the one who would slice your skin if they called you.
So when the pen saw the sword getting angry, he softened his speech to him and said:
Manners are learnt from me, and gentleness is taken from me. If you become soft, I become soft, and if you act well, then I act well. We are people of hearing and obedience, and thus a group of us gather together in the same inkwell. As for you, you are people of violence and disunity, thus two swords are never gathered together in the same sheathe.
The sword said:
Is this a trick under the guise of virtue? For a matter that has not cut off one in disdain! If you are – as you claim to be – one of manners, then you would not meet the head of a writer with the knot of sin. I am the one with the louder voice, and my edge is my tongue delivers the peculiarities of death. I am of fire, free of smoke, and the pen is of sounding clay like pottery. If the pen claims he is like me, I will command he who beats his head on my shoes.
So the pen said:
Speak not, for the possessor of a sword who has no wellbeing, is as he who is weaponless.
The sword said:
Be silent, for the pen of the eloquent without its portion is like a empty spindle.
So the pen said:
I am purer and more chaste.
The sword said:
I am more dazzling and radiant.
So the owner of the pen recited to his pen:
ÅöäøóÇ ÃóÚúØóíúäóÇßó ÇáúßóæúËóÑó
Verily, We have granted you al-Kawthar [2]
The owner of the sword recited to his sword:
ÝóÕóáøö áöÑóÈøößó æóÇäúÍóÑú
Therefore turn in prayer to your Lord and sacrifice [3]
So the owner of the pen recited to his pen:
﴿Åöäøó ÔóÇäöÆóßó åõæó ÇáÃóÈúÊóÑõ﴾
For he who makes you angry will be cut off. [4]
It said:
But by my inscribed book, and my frequented house, and by the Torah and the Injīl, and the exalted Qur’ān, if you do not cease your violence with me, and make distant your proximity to me, I will write you among the deaf and dumb, and I will inscribe this ruling upon you with my pen.
The sword said:
By my firm back, my clear opening, my two moist tongues, and my two solid faces, if you do not keep your blackness away from my whiteness, I will rub your face in your ink! You have acquired your signature of insight and firmness from the lions in the jungle, and although I have not neglected to advise you, shall we pay no attention to your mention?
So the pen said:
Surrender! If you are higher then I am more knowledgeable, and if you are more beautiful then I am more clement, and if you are stronger then I am more straight, or if you are more crooked then I am more to blame, or if you are softer then I am more delightful, or if you are more expensive then I am more prevalent, or if you are more powerful then I am more admonishing, or if you are lethal, then I am sharper.
The sword said:
How can I not surpass you, when the such-and-such dwelling is supporting me?
So the pen said:
How can I not surpass you, when He (may His help be glorified) has taken charge of my affairs?
The judge between the sword and pen said:
When I saw the diligent arguments from both sides, with their opposing proofs, and when I knew that each of them had some truth to the nobility of their status and a supporting narration from the hadīth literature, I eased the situation and scrutinized the evidences, until I returned the pen to its cover and sheathed the sword. I did not give preference to one, and remained silent on which I felt was more correct, until each is judged for their deeds, their extreme anger is calmed, and the situation grants its own insight.
Abū Jandal al-Azdī said:
After this wonderful, exciting debate I pondered the annals of Islamic history and found that whoever raises the pen without the sword becomes lowly, and whoever who raises the sword without the pen goes astray and makes mistakes, but the one who raises them both together will be guided and reach his destination. May Allāh have mercy on Shaykh al-Islām Ibn Taymiyyah for he said, “The religion will only be established by a guiding book and a helping sword, and your Lord suffices for you as a Guide and Helper.”
Allāh is the Greatest, and glory is for Allāh and Islām.
O Allāh, grant victory to the believing Mujāhidīn everywhere
O Allāh, protect our Mujāhidīn brothers who are being pursued everywhere.
O Allāh, free our prisoners and the prisoners of the Muslims everywhere
O Allāh, destroy America, the Crusaders, the Jews, and the Arab and non-Arab tyrants everywhere.
Abū Jandal al-Azdī 9/10/1424 Hijrī
[1] al-Hadīd, verse 25
[2] al-Kawthar, verse 1
[3] al-Kawthar, verse 2
[4] al-Kawthar, verse 3
In the Name of Allāh, the Most Gracious, the Most Merciful
The sword and the pen are instruments of action and speech. They are the support of nations; any nation bereaved of them will lack in strength. They are the pillars of authority that declare who shall be lowered and who shall be raised , and at the forefront of the dispute that arises from them are what is implied and what has been stated. Thus, I thought about which of them is more worthy of pride and status, so I convened a court gathering to judge between them, wherein I portrayed them as being present for the litigation, granted them an equal footing of honour, and vocalized their inner state.
The pen said:
It shall move its course and set down anchor all in the Name of Allāh. By the day as it shows up [the sun’s[ brightness, and by the night as it conceals the sun. To proceed; All Praises are due to Allāh Alone, Who created the pen, Who honoured it with an oath, Who created it before all else, Who beautified the paper with its branch, just as He beautified branches with leaves. May prayers be on the one who said, [I]“The pens have dried,” for the pen has gained mastery, and he who writes with seven pens is from the class of the book in the seven heavens. Fate and predestination have run their course, and have replaced the tongue in its commandments and forbiddances. How many more thrusts and jabs has it made than the blacks and the whites; it has fought those afar and sliced those anear enough to fill its eyelids – what matches the pen in how the people obey it, and how it walks to them ahead of all the rest?
So the sword said:
In the Name of Allāh Who lowers and raises, “and We have sent down iron wherein is mighty power and benefits.”="http:///#_ftn1"][1] To proceed; All praise is to Allāh Who revealed the verse of the sword, by which He increased esteem for the wound, and secured the fear over lands. And may prayers be on the one who used the sword to implement what is written on the pages and who was served by the pens judging against the leaders, and on his family and Companions whose swords were sharpened and their edges were made by slicing the enemies. The sword has great power and strong authority, it wipes the lines of eloquence, and stands to face that cannot be faced; he who resorts to anything else to subdue the enemy will be tired away - and how not, when it’s edge defines the limit between seriousness and play?!
If the pen is a witness, then the sword is a judge; and if the pen approaches for disputation in a matter, the sword will break it with a swift motion. With it the religion came to light, and it is the means for suppressing the proud. The hand of our Prophet carried it to the exclusion of the pen, by which it was clearly honoured among the nations. Paradise is under its shade - especially when it is unsheathed so you see the torrents of blood flowing through it.
The sky of its sheath is ornamented by the stars, and he spoke the truth who said, “The sword brings more truthful news than others.” The carrier does not abuse it, nor does he handle it with the tips of his fingers like the pen. It is not like a pen that resembles a people who are disrobed of their garments, then turned on their heads as is said; rather, it is as though the sword was created from flowing water, or bright star, well-balanced. It is a precious gem that it cannot be bought for a paltry price, like the pen. It does not suffer as does the pen from blackness and obliteration. How much can it tell of traces of a reality, or the reality of a trace? In the sheathe of the people, the sword is the measure of a war, and thus it was fashioned in a form ready for war.
So the pen said:
Or it is that which is brought up in adornments, and in dispute cannot make itself clear? He is boasting while he is positioned to the left, and I am seated to the right?! I am the one concerned with the intellect, and you are concerned with the echoes - you are a tool of death! You only become soft after entering the flames, and you are only sharpened for a great sin. You are useful for an hour of time, while I spend my life in obedience. You are used for causing fear, and I am used for creating desire. If your vision is one of iron, then my vision is one of golden water. Where does your tradition rank from my efforts, and where does the impurity of your blood rank from the purity of my ink?
The sword said:
Do the likes of you reproach the likes of me for blood?! As long as I am able command my nestlings the knives, I am like the witches when they blow in the knots, O poor one. Your corpse has been removed from life, your nose has been split and your tongue broken. Woe to you! If you are used for composing poetry collections then you are a grieved teller, or for composition then you are the servant of a master, or for information then you are a censured sorcerer, or for the jurist then you are deficient in knowledge, or for the poet then you are a deprived beggar, or for the witness then you are a poisoned coward, or for the teacher then for the Ever-Living, the Self-Subsisting. As for me, I have a shining face, decoration, jewels, and awe when I am unsheathed. I ascend the pulpit, and I am possessed with authority, but you are like a hermit. I traverse the path and break the ties.
So the pen said:
Me, I am the son of the water from the sky, the companion of the creek, the ally of the air! But you, you are the son of the fire and smoke, the scatterer of years, the traitor of brothers! You separate that which should not be separated, and you break that which Allāh commanded to join. Indeed, the sword put on contemptuous airs, thickened its neck, and was given boiling water to drink that tore up its guts. O raven of disunion, O tool of death, O sick-eyed one, O two-faced one, how many have you annihilated and executed? And how many have you widowed and orphaned?
The sword said:
O son of mud! Are you not skinny when you are in mud?! How many times have you flowed the opposite way, and behaved in a diminishing manner, counterfeited and distorted, undefined and defined, written lines of satire and insult, and immortalized shames and slander?! Rejoice at your excessive splendour and the strength of your fear. If you measure the whiteness of my pages against the blackness of yours, then soften your speech for your life is for but a short time. Beautify your response for I have its force, and lessen your harshness, and turn your attention away from the blood in my face to the ugliness in yours. If not, then the softest strike from me shall uproot you and extract your origins, to irrigate whoever was absent from your woods, and as a pasture for the one who would slice your skin if they called you.
So when the pen saw the sword getting angry, he softened his speech to him and said:
Manners are learnt from me, and gentleness is taken from me. If you become soft, I become soft, and if you act well, then I act well. We are people of hearing and obedience, and thus a group of us gather together in the same inkwell. As for you, you are people of violence and disunity, thus two swords are never gathered together in the same sheathe.
The sword said:
Is this a trick under the guise of virtue? For a matter that has not cut off one in disdain! If you are – as you claim to be – one of manners, then you would not meet the head of a writer with the knot of sin. I am the one with the louder voice, and my edge is my tongue delivers the peculiarities of death. I am of fire, free of smoke, and the pen is of sounding clay like pottery. If the pen claims he is like me, I will command he who beats his head on my shoes.
So the pen said:
Speak not, for the possessor of a sword who has no wellbeing, is as he who is weaponless.
The sword said:
Be silent, for the pen of the eloquent without its portion is like a empty spindle.
So the pen said:
I am purer and more chaste.
The sword said:
I am more dazzling and radiant.
So the owner of the pen recited to his pen:
ÅöäøóÇ ÃóÚúØóíúäóÇßó ÇáúßóæúËóÑó
Verily, We have granted you al-Kawthar [2]
The owner of the sword recited to his sword:
ÝóÕóáøö áöÑóÈøößó æóÇäúÍóÑú
Therefore turn in prayer to your Lord and sacrifice [3]
So the owner of the pen recited to his pen:
﴿Åöäøó ÔóÇäöÆóßó åõæó ÇáÃóÈúÊóÑõ﴾
For he who makes you angry will be cut off. [4]
It said:
But by my inscribed book, and my frequented house, and by the Torah and the Injīl, and the exalted Qur’ān, if you do not cease your violence with me, and make distant your proximity to me, I will write you among the deaf and dumb, and I will inscribe this ruling upon you with my pen.
The sword said:
By my firm back, my clear opening, my two moist tongues, and my two solid faces, if you do not keep your blackness away from my whiteness, I will rub your face in your ink! You have acquired your signature of insight and firmness from the lions in the jungle, and although I have not neglected to advise you, shall we pay no attention to your mention?
So the pen said:
Surrender! If you are higher then I am more knowledgeable, and if you are more beautiful then I am more clement, and if you are stronger then I am more straight, or if you are more crooked then I am more to blame, or if you are softer then I am more delightful, or if you are more expensive then I am more prevalent, or if you are more powerful then I am more admonishing, or if you are lethal, then I am sharper.
The sword said:
How can I not surpass you, when the such-and-such dwelling is supporting me?
So the pen said:
How can I not surpass you, when He (may His help be glorified) has taken charge of my affairs?
The judge between the sword and pen said:
When I saw the diligent arguments from both sides, with their opposing proofs, and when I knew that each of them had some truth to the nobility of their status and a supporting narration from the hadīth literature, I eased the situation and scrutinized the evidences, until I returned the pen to its cover and sheathed the sword. I did not give preference to one, and remained silent on which I felt was more correct, until each is judged for their deeds, their extreme anger is calmed, and the situation grants its own insight.
Abū Jandal al-Azdī said:
After this wonderful, exciting debate I pondered the annals of Islamic history and found that whoever raises the pen without the sword becomes lowly, and whoever who raises the sword without the pen goes astray and makes mistakes, but the one who raises them both together will be guided and reach his destination. May Allāh have mercy on Shaykh al-Islām Ibn Taymiyyah for he said, “The religion will only be established by a guiding book and a helping sword, and your Lord suffices for you as a Guide and Helper.”
Allāh is the Greatest, and glory is for Allāh and Islām.
O Allāh, grant victory to the believing Mujāhidīn everywhere
O Allāh, protect our Mujāhidīn brothers who are being pursued everywhere.
O Allāh, free our prisoners and the prisoners of the Muslims everywhere
O Allāh, destroy America, the Crusaders, the Jews, and the Arab and non-Arab tyrants everywhere.
Abū Jandal al-Azdī 9/10/1424 Hijrī
[1] al-Hadīd, verse 25
[2] al-Kawthar, verse 1
[3] al-Kawthar, verse 2
[4] al-Kawthar, verse 3
Khawla bint Al azwar
Khawla Bint Al Azwar was an extraordinary woman from the early years of Islam. Most of what history tells us about her childhood and environment is quite vague, but provides rich information about her courage that had most likely played a role in strengthening the new religion.
Khawla became a legend during her life and remains a legend to this day. She was a courageous leader, and set an example to men and women alike that one should fight for what they believe in, and never accept defeat. She stayed true to her principles and feared nothing but Allah.
The recorded history of that era mentions repeatedly the feats of Khawla in battles that took place in Syria, Jordan and Palestine. In one instance, she fought in disguise to rescue her brother Derar after the Romans captured him. Witnesses say that she was in fact much braver than many men. In addition to that, and whenever she did not carry her sword, she took the responsibility of organizing medical care to treat the wounded during the battles. This is 13 centuries before Florence Nightingale did the same in Europe.
Khawla was the daughter of one of the chiefs of Bani Assad tribe, and her family embraced Islam in its first days. Her father's name is either Malik or Tareq Bin Awse. Al Azwar was his nickname. Her brother, Derar, was the knight and poet of his tribe, and was well known as well for his wisdom. His love for his sister and confidence in her capabilities were legendary. In fact, the brother and sister were so attached to each other that she was his companion wherever he went. He trained her in all arts of swordsmanship and she also became a knight. Besides that, Khawla was a poet who mastered that noble art. She was a brunette, tall, slim and of great beauty.
Her name remained greatly unknown, until the battle of Ajnadin, not far from Jerusalem, where Derar lost his spear, fell from his horse, and was taken prisoner. She donned a male knight's attire, took her arms and rode her mare through the Roman ranks, using her sword skillfully against whoever tried to stop her. The Muslim soldiers, and their leader Khalid, watched her with great admiration, presuming that she was a man.
The Arab Historian, Al Waqidi, tells us in his book "The conquering of Al Sham (greater Syria)" that: "In a battle that took place in Beit Lahia near Ajnadin, Khalid watched a knight, in black attire, with a big green shawl wrapped around his waist and covering his bust. That knight broke through the Roman ranks as an arrow. Khalid and the others followed him and joined battle, while the leader was wondering about the identity of the unknown knight."
Rafe' Bin Omeirah Al Taei was one of the fighters. He described how that knight scattered the enemy ranks, disappeared in their midst, reappeared after a while with blood dripping from his spear. He swerved again and repeated the deed fearlessly, several times. All the Muslim army was worried about him and prayed for his safety. Rafe' and others thought that he was Khalid, who had won great fame for his bravery and genius military plans. But suddenly Khalid appeared with a number of knights. Rafe' asked the leader: “Who is that knight? By God, he has no regard for his safety!"
Khalid answered that he didn't know the man, though he greatly admired his courage. He called on the arm to attack as one man and to make sure that they protect their hero(ine). They were fascinated as they watched the knight appear with a number of Roman knights chasing him. Then he would turn around and kill the nearest before resuming his attacks.
The Romans eventually lost the battle and fled, leaving many dead and wounded in the battlefield. Khalid looked for the knight until he found him. By then he was covered in blood. He praised his bravery and asked him to remove his veil. But the knight did not answer, and tried to break away. The soldiers wouldn't let him do that. And everyone asked him to reveal his identity.
When the knight found that there was no way to avoid that, he replied in a feminine voice: "My prince, I did not answer because I am shy. You are a great leader, and I am only a woman whose heart is burning."
"Who are you?" Khalid insisted.
"I am Khawla Bint Al Azwar. I was with the women accompanying the army, and when I learnt that the enemy captured my brother, I did what I did."
Khalid ordered his army to chase the fleeing Roman army, with Khawla leading the attack, looking in all directions for her brother, but in vain. By noontime, the victory was decisive. Most of the Roman soldiers were killed.
Knowing that the prisoners had to be somewhere, Khalid sent Khawla with a number of knights to find them. After a hot chase, they managed to catch up with a Roman detachment that was taking the prisoners to their headquarters. Another fight took place, the Roman guards were all killed and the prisoners saved.
In another battle in Ajnadin, Khawla's spear broke, and her mare was killed, and she found herself a prisoner. But she was astonished to find that the Romans attacked the women camp and captured several of them. Their leader gave the prisoners to his commanders, and order Khawla to be moved into his tent. She was furious, and decided that to die is more honorable than living in disgrace. She stood among the other women, and called them to fight for their freedom and honor or die. The others were enthusiastic to her plan. They took the tents' poles and pegs and attacked the Roman guards, keeping a formation of a tight circle, as she told them.
Khawla led the attack, killed the first guard with her pole, with the other women following her. According to Al Waqidi, they managed to kill 30 Roman knights, while Khawla was encouraging them with her verses, which in fact caused their blood to boil.
The Roman leader was infuriated by what happened, and led a detachment of his knights against the women, though he tried first to tempt them with many promises. He told Khawla that he planned to marry her and make her the first lady of Damascus. But she answered him calmly and with great contempt: "I wouldn't even accept you to be a shepherd of my camels! How do you expect me to degrade myself and live with you? I swear that I'll be the one to cut off your head for your insolence."
In the ensuing battle, the ladies proved their mettle, kept their grounds for some time, encouraging each other and driving off the attackers with their long poles. Suddenly, Khalid and the army reached the battlefield. In the ensuing fight, over 3.000 Romans were killed. The women who took part in the fighting were proud to say that Khawla killed five knights, including the leader that insulted her.
In another battle, the Muslims were overwhelmed by a much bigger Roman army. Many soldiers fled away, but not for long. Khawla and the other women met the fleeing soldiers, questioning their claims of bravery and forced them to return to the battle. The men were stunned when they saw Khawla drawing her sword and leading a counter-attack. They turned their horses and joined the battle, which was eventually won.
One of the knights present that day said: "Our women were much harsher with us than the Romans. We felt that going back to fight and die was much easier than facing the fury of our women later on".
Following his succession as the fourth caliph, Ali (may Allah be pleased with him) married Khawla. She became a legend during her life and remains a legend to this day. Khawla set an example to men and women alike that one should fight for what he or she believes in, and never accept defeat.
Khawla became a legend during her life and remains a legend to this day. She was a courageous leader, and set an example to men and women alike that one should fight for what they believe in, and never accept defeat. She stayed true to her principles and feared nothing but Allah.
The recorded history of that era mentions repeatedly the feats of Khawla in battles that took place in Syria, Jordan and Palestine. In one instance, she fought in disguise to rescue her brother Derar after the Romans captured him. Witnesses say that she was in fact much braver than many men. In addition to that, and whenever she did not carry her sword, she took the responsibility of organizing medical care to treat the wounded during the battles. This is 13 centuries before Florence Nightingale did the same in Europe.
Khawla was the daughter of one of the chiefs of Bani Assad tribe, and her family embraced Islam in its first days. Her father's name is either Malik or Tareq Bin Awse. Al Azwar was his nickname. Her brother, Derar, was the knight and poet of his tribe, and was well known as well for his wisdom. His love for his sister and confidence in her capabilities were legendary. In fact, the brother and sister were so attached to each other that she was his companion wherever he went. He trained her in all arts of swordsmanship and she also became a knight. Besides that, Khawla was a poet who mastered that noble art. She was a brunette, tall, slim and of great beauty.
Her name remained greatly unknown, until the battle of Ajnadin, not far from Jerusalem, where Derar lost his spear, fell from his horse, and was taken prisoner. She donned a male knight's attire, took her arms and rode her mare through the Roman ranks, using her sword skillfully against whoever tried to stop her. The Muslim soldiers, and their leader Khalid, watched her with great admiration, presuming that she was a man.
The Arab Historian, Al Waqidi, tells us in his book "The conquering of Al Sham (greater Syria)" that: "In a battle that took place in Beit Lahia near Ajnadin, Khalid watched a knight, in black attire, with a big green shawl wrapped around his waist and covering his bust. That knight broke through the Roman ranks as an arrow. Khalid and the others followed him and joined battle, while the leader was wondering about the identity of the unknown knight."
Rafe' Bin Omeirah Al Taei was one of the fighters. He described how that knight scattered the enemy ranks, disappeared in their midst, reappeared after a while with blood dripping from his spear. He swerved again and repeated the deed fearlessly, several times. All the Muslim army was worried about him and prayed for his safety. Rafe' and others thought that he was Khalid, who had won great fame for his bravery and genius military plans. But suddenly Khalid appeared with a number of knights. Rafe' asked the leader: “Who is that knight? By God, he has no regard for his safety!"
Khalid answered that he didn't know the man, though he greatly admired his courage. He called on the arm to attack as one man and to make sure that they protect their hero(ine). They were fascinated as they watched the knight appear with a number of Roman knights chasing him. Then he would turn around and kill the nearest before resuming his attacks.
The Romans eventually lost the battle and fled, leaving many dead and wounded in the battlefield. Khalid looked for the knight until he found him. By then he was covered in blood. He praised his bravery and asked him to remove his veil. But the knight did not answer, and tried to break away. The soldiers wouldn't let him do that. And everyone asked him to reveal his identity.
When the knight found that there was no way to avoid that, he replied in a feminine voice: "My prince, I did not answer because I am shy. You are a great leader, and I am only a woman whose heart is burning."
"Who are you?" Khalid insisted.
"I am Khawla Bint Al Azwar. I was with the women accompanying the army, and when I learnt that the enemy captured my brother, I did what I did."
Khalid ordered his army to chase the fleeing Roman army, with Khawla leading the attack, looking in all directions for her brother, but in vain. By noontime, the victory was decisive. Most of the Roman soldiers were killed.
Knowing that the prisoners had to be somewhere, Khalid sent Khawla with a number of knights to find them. After a hot chase, they managed to catch up with a Roman detachment that was taking the prisoners to their headquarters. Another fight took place, the Roman guards were all killed and the prisoners saved.
In another battle in Ajnadin, Khawla's spear broke, and her mare was killed, and she found herself a prisoner. But she was astonished to find that the Romans attacked the women camp and captured several of them. Their leader gave the prisoners to his commanders, and order Khawla to be moved into his tent. She was furious, and decided that to die is more honorable than living in disgrace. She stood among the other women, and called them to fight for their freedom and honor or die. The others were enthusiastic to her plan. They took the tents' poles and pegs and attacked the Roman guards, keeping a formation of a tight circle, as she told them.
Khawla led the attack, killed the first guard with her pole, with the other women following her. According to Al Waqidi, they managed to kill 30 Roman knights, while Khawla was encouraging them with her verses, which in fact caused their blood to boil.
The Roman leader was infuriated by what happened, and led a detachment of his knights against the women, though he tried first to tempt them with many promises. He told Khawla that he planned to marry her and make her the first lady of Damascus. But she answered him calmly and with great contempt: "I wouldn't even accept you to be a shepherd of my camels! How do you expect me to degrade myself and live with you? I swear that I'll be the one to cut off your head for your insolence."
In the ensuing battle, the ladies proved their mettle, kept their grounds for some time, encouraging each other and driving off the attackers with their long poles. Suddenly, Khalid and the army reached the battlefield. In the ensuing fight, over 3.000 Romans were killed. The women who took part in the fighting were proud to say that Khawla killed five knights, including the leader that insulted her.
In another battle, the Muslims were overwhelmed by a much bigger Roman army. Many soldiers fled away, but not for long. Khawla and the other women met the fleeing soldiers, questioning their claims of bravery and forced them to return to the battle. The men were stunned when they saw Khawla drawing her sword and leading a counter-attack. They turned their horses and joined the battle, which was eventually won.
One of the knights present that day said: "Our women were much harsher with us than the Romans. We felt that going back to fight and die was much easier than facing the fury of our women later on".
Following his succession as the fourth caliph, Ali (may Allah be pleased with him) married Khawla. She became a legend during her life and remains a legend to this day. Khawla set an example to men and women alike that one should fight for what he or she believes in, and never accept defeat.
the birth of Jesus
As Christians claim, these days, were the days when Jesus peace be upon him was born , one of the greatest messengers of God. it was a miraculous birth. when he was born, Idols became vertically opposite, and Satans were scared, and angels were protecting the place of birth. So brothers and sisters, indeed, behind the fact when Jesus peace be upon him was born, we shall distort what some cults do during these days -that they claim to be the days of the born of Jesus peace be upon him- when the apply their dirty religious traditions which contain nothing but bad deeds audubillah, we will insha'Allah distort them by our faith, and iman, and prayers insha'Allah
try to read it, if not now, anytime after, and when you have time.
Esteemed and loved by all Muslims and known as a pious and devout woman, Mary, the mother of Jesus was chosen above all other women. Islam rejects the Christian notion that Jesus is part of a trinity that is God, and denies emphatically that either Jesus or his mother, Mary, are worthy of worship. The Quran categorically states that there is no god but God.
“Such is God, your Lord! None has the right to be worshipped but He, the Creator of all things. So worship Him ...” (Quran 6:102)
Muslims are required, however, to believe in and love all of the Prophets, including Prophet Jesus, who holds a special place in the Islamic creed. His mother, Mary, holds a place of honour. As a young woman, Mary went into the House of Prayer in Jerusalem, her entire life dedicated to the worship and service of God.
Mary Hears the News of Jesus
While she was in seclusion from everybody, a man appeared before Mary. God said:
“She screened herself from them; We sent to her Our Spirit, and he appeared before her in the form of a man in all respects.” (Quran 19:17)
Mary was afraid and tried to flee. She appealed to God saying:
“Verily! I seek refuge with the Most Gracious (God) from you, if you do fear God.” The angel said: “I am only a Messenger from your Lord to you, announcing the gift of a righteous son.” (Quran 19:18-19)
Mary was amazed and puzzled by these words. She was not married, rather a virgin who kept chaste. She asked incredulously:
“‘O my Lord! How will I have a son when no man has touched me?’ He said, “So (it will be): for God creates what He wills; when He has decreed something, He says to it only ‘Be’ – and it is.” (Quran 3:47)
God created Adam from the dust of the earth, without either mother or father. He created Eve from Adam's rib; and Jesus, He created without a father, but with a mother, the pious Virgin Mary. God, who has only to say ‘Be’ to a thing in order to bring it into existence,, blew the spirit of Jesus into Mary via the Angel Gabriel.
“And We breathed into it[1] through Our Spirit, and she testified to the truth of the Words of her Lord ...” (Quran 66:12)
Although the stories of Mary in the Quran and in the Bible have many aspects in common, the view that Mary was betrothed or married is totally rejected by Islam. Time passed, and Mary became afraid of what the people around her would say. She wondered how they could possibly believe that no man had touched her. The majority of scholars in Islam agree that the duration of Mary’s pregnancy was normal.[2] Then, as the time came for her to give birth, Mary decided to leave Jerusalem, and travelled towards the city of Bethlehem. Even though Mary must have recalled the words of God, for her faith was strong and unwavering, this young woman was anxious and uneasy. But the angel Gabriel reassured her:
“O Mary, Verily God gives you glad tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary – held in honour in this world and the Hereafter and will be one of those who are near to God.” (Quran 3:45)
Jesus is Born
The pains of childbirth drove her to clutch at the trunk of a date-palm tree and she cried out in anguish:
“Would that I had died before this, and had been forgotten and out of sight!” (Quran 19:23)
Mary delivered her child right there, at the foot of the date tree. She was exhausted after the birth, and filled with distress and fear, but nevertheless she heard a voice calling out to her. .
“Grieve not! Your Lord has provided you a stream of clear water under you; and shake the trunk of palm tree towards you; it will let fall fresh ripe dates upon you. So eat and drink and be glad...” (Quran 19:24)
God provided Mary with water, as a stream suddenly appeared beneath the place she was sitting. He also provided her with food; all she had to do was shake the trunk of the date tree. Mary was scared and frightened; she felt so weak, having just given birth, so how could she possibly shake the immense trunk of a date tree? But God continued to provide Mary with sustenance.
The next event was indeed another miracle, and as human beings we learn a great lesson from this. Mary didn’t need to shake the date tree, which would have been impossible; she only had to make an effort. As she attempted to follow God’s command, fresh ripe dates fell from the tree and God said to Mary: “…eat, drink and be glad.” (Quran 19:26)
Mary now had to take her new born child and go back to face her family. Of course she was afraid, and God knew this well. Thus He directed her not to speak. It would not have been possible for Mary to explain how she had suddenly become the mother of a new born child. Since she was unmarried, her people would not believe her explanations. God said:
“And if you see any human being, say: ‘Verily! I have vowed a fast unto the Most Gracious (God) so I shall not speak to any human being this day.’” (Quran 19:26)
Mary came to her people carrying the child, and they immediately began accusing her; they exclaimed “What have you done? You are from a good family, and your parents were pious.”
As God had directed her, Mary did not speak, she merely pointed to the baby in her arms. Then Jesus, son of Mary, spoke. As a newborn baby, Jesus, the Prophet of God performed his first miracle. By the permission of God he said:
“Verily! I am a slave of God. He has given me the Scripture and made me a Prophet; and He has made me blessed wheresoever I be, and has enjoined on me prayer, and alms, as long as I live, and to be dutiful to my mother, and made me not arrogant, unblest. And peace be upon me the day I was born, and the day I die, and the day I shall be raised alive!” (Quran 19:30-34)
Mary is referred to in the Quran (5:75) as a siddqa (truthful one) but the Arabic word siddiqa implies more then just speaking the truth. It means that one has achieved a very high level of righteousness. It means that one is truthful, not only with themselves and those around them, but also with God. Mary was a woman who fulfilled her covenant with God, Whom she worshiped with full submission. She was pious, chaste, and devout; the woman chosen above all other women to be the mother of Jesus was Mary, the daughter of Imran.
--------------------------------------------------------------------------------
Footnotes:
[1] This is explained in commentaries as an opening in her garment, though the verse itself speaks of “her chastity” (i.e. guarding herself from opening up to marriageable men). Thus God blew into what she guarded by means of the angel Gabriel.
[2] Sheikh al Shanqeeti in (Adwaa’ al-Bayaan, 4/264)
try to read it, if not now, anytime after, and when you have time.
Esteemed and loved by all Muslims and known as a pious and devout woman, Mary, the mother of Jesus was chosen above all other women. Islam rejects the Christian notion that Jesus is part of a trinity that is God, and denies emphatically that either Jesus or his mother, Mary, are worthy of worship. The Quran categorically states that there is no god but God.
“Such is God, your Lord! None has the right to be worshipped but He, the Creator of all things. So worship Him ...” (Quran 6:102)
Muslims are required, however, to believe in and love all of the Prophets, including Prophet Jesus, who holds a special place in the Islamic creed. His mother, Mary, holds a place of honour. As a young woman, Mary went into the House of Prayer in Jerusalem, her entire life dedicated to the worship and service of God.
Mary Hears the News of Jesus
While she was in seclusion from everybody, a man appeared before Mary. God said:
“She screened herself from them; We sent to her Our Spirit, and he appeared before her in the form of a man in all respects.” (Quran 19:17)
Mary was afraid and tried to flee. She appealed to God saying:
“Verily! I seek refuge with the Most Gracious (God) from you, if you do fear God.” The angel said: “I am only a Messenger from your Lord to you, announcing the gift of a righteous son.” (Quran 19:18-19)
Mary was amazed and puzzled by these words. She was not married, rather a virgin who kept chaste. She asked incredulously:
“‘O my Lord! How will I have a son when no man has touched me?’ He said, “So (it will be): for God creates what He wills; when He has decreed something, He says to it only ‘Be’ – and it is.” (Quran 3:47)
God created Adam from the dust of the earth, without either mother or father. He created Eve from Adam's rib; and Jesus, He created without a father, but with a mother, the pious Virgin Mary. God, who has only to say ‘Be’ to a thing in order to bring it into existence,, blew the spirit of Jesus into Mary via the Angel Gabriel.
“And We breathed into it[1] through Our Spirit, and she testified to the truth of the Words of her Lord ...” (Quran 66:12)
Although the stories of Mary in the Quran and in the Bible have many aspects in common, the view that Mary was betrothed or married is totally rejected by Islam. Time passed, and Mary became afraid of what the people around her would say. She wondered how they could possibly believe that no man had touched her. The majority of scholars in Islam agree that the duration of Mary’s pregnancy was normal.[2] Then, as the time came for her to give birth, Mary decided to leave Jerusalem, and travelled towards the city of Bethlehem. Even though Mary must have recalled the words of God, for her faith was strong and unwavering, this young woman was anxious and uneasy. But the angel Gabriel reassured her:
“O Mary, Verily God gives you glad tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary – held in honour in this world and the Hereafter and will be one of those who are near to God.” (Quran 3:45)
Jesus is Born
The pains of childbirth drove her to clutch at the trunk of a date-palm tree and she cried out in anguish:
“Would that I had died before this, and had been forgotten and out of sight!” (Quran 19:23)
Mary delivered her child right there, at the foot of the date tree. She was exhausted after the birth, and filled with distress and fear, but nevertheless she heard a voice calling out to her. .
“Grieve not! Your Lord has provided you a stream of clear water under you; and shake the trunk of palm tree towards you; it will let fall fresh ripe dates upon you. So eat and drink and be glad...” (Quran 19:24)
God provided Mary with water, as a stream suddenly appeared beneath the place she was sitting. He also provided her with food; all she had to do was shake the trunk of the date tree. Mary was scared and frightened; she felt so weak, having just given birth, so how could she possibly shake the immense trunk of a date tree? But God continued to provide Mary with sustenance.
The next event was indeed another miracle, and as human beings we learn a great lesson from this. Mary didn’t need to shake the date tree, which would have been impossible; she only had to make an effort. As she attempted to follow God’s command, fresh ripe dates fell from the tree and God said to Mary: “…eat, drink and be glad.” (Quran 19:26)
Mary now had to take her new born child and go back to face her family. Of course she was afraid, and God knew this well. Thus He directed her not to speak. It would not have been possible for Mary to explain how she had suddenly become the mother of a new born child. Since she was unmarried, her people would not believe her explanations. God said:
“And if you see any human being, say: ‘Verily! I have vowed a fast unto the Most Gracious (God) so I shall not speak to any human being this day.’” (Quran 19:26)
Mary came to her people carrying the child, and they immediately began accusing her; they exclaimed “What have you done? You are from a good family, and your parents were pious.”
As God had directed her, Mary did not speak, she merely pointed to the baby in her arms. Then Jesus, son of Mary, spoke. As a newborn baby, Jesus, the Prophet of God performed his first miracle. By the permission of God he said:
“Verily! I am a slave of God. He has given me the Scripture and made me a Prophet; and He has made me blessed wheresoever I be, and has enjoined on me prayer, and alms, as long as I live, and to be dutiful to my mother, and made me not arrogant, unblest. And peace be upon me the day I was born, and the day I die, and the day I shall be raised alive!” (Quran 19:30-34)
Mary is referred to in the Quran (5:75) as a siddqa (truthful one) but the Arabic word siddiqa implies more then just speaking the truth. It means that one has achieved a very high level of righteousness. It means that one is truthful, not only with themselves and those around them, but also with God. Mary was a woman who fulfilled her covenant with God, Whom she worshiped with full submission. She was pious, chaste, and devout; the woman chosen above all other women to be the mother of Jesus was Mary, the daughter of Imran.
--------------------------------------------------------------------------------
Footnotes:
[1] This is explained in commentaries as an opening in her garment, though the verse itself speaks of “her chastity” (i.e. guarding herself from opening up to marriageable men). Thus God blew into what she guarded by means of the angel Gabriel.
[2] Sheikh al Shanqeeti in (Adwaa’ al-Bayaan, 4/264)
Etiquette of woman walking in public
Allah says:
[وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ]
(And let them not stamp their feet...) During Jahiliyyah, when women walked in the street wearing anklets and no one could hear them, they would stamp their feet so that men could hear their anklets ringing. Allah forbade the believing women to do this. By the same token, if there is any other kind of adornment that is hidden, women are forbidden to make any movements that would reveal what is hidden, because Allah says:
[وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ]
(And let them not stamp their feet...) to the end of it. From that, women are also prohibited from wearing scent and perfume when they are going outside the home, lest men should smell their perfume. Abu `Isa At-Tirmidhi recorded that Abu Musa, may Allah be pleased with him, said that the Prophet said:
«كُلُّ عَيْنٍ زَانِيَةٌ، وَالْمَرْأَةُ إِذَا اسْتَعْطَرَتْ فَمَرَّتْ بِالْمَجْلِسِ فَهِيَ كَذَا وَكَذَا»
(Every eye commits fornication and adultery, and when a woman puts on perfume and passes through a gathering, she is such and such) -- meaning an adulteress. He said, "And there is a similar report from Abu Hurayrah, and this is Hasan Sahih.'' It was also recorded by Abu Dawud and An-Nasa'i. By the same token, women are also forbidden to walk in the middle of the street, because of what this involves of wanton display. Abu Dawud recorded that Abu Usayd Al-Ansari said that he heard the Messenger of Allah , as he was coming out of the Masjid and men and women were mixing in the street, telling the women:
«اسْتَأْخِرْنَ فَإِنَّهُ لَيْسَ لَكُنَّ أَنْ تَحْقُقْنَ الطَّرِيقَ، عَلَيْكُنَّ بِحَافَّاتِ الطَّرِيقِ»
(Keep back, for you have no right to walk in the middle of the street. You should keep to the sides of the road.) The women used to cling to the walls so much that their clothes would catch on the walls.
[وَتُوبُواْ إِلَى اللَّهِ جَمِيعاً أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ]
(And all of you beg Allah to forgive you all, O believers, that you may be successful.) means, practice what you are commanded in these beautiful manners and praiseworthy characteristics, and give up the evil ways of the people of Jahiliyyah, for the greatest success is to be found in doing what Allah and His Messenger command and avoiding what He forbids. And Allah is the source of strength.
[وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ]
(And let them not stamp their feet...) During Jahiliyyah, when women walked in the street wearing anklets and no one could hear them, they would stamp their feet so that men could hear their anklets ringing. Allah forbade the believing women to do this. By the same token, if there is any other kind of adornment that is hidden, women are forbidden to make any movements that would reveal what is hidden, because Allah says:
[وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ]
(And let them not stamp their feet...) to the end of it. From that, women are also prohibited from wearing scent and perfume when they are going outside the home, lest men should smell their perfume. Abu `Isa At-Tirmidhi recorded that Abu Musa, may Allah be pleased with him, said that the Prophet said:
«كُلُّ عَيْنٍ زَانِيَةٌ، وَالْمَرْأَةُ إِذَا اسْتَعْطَرَتْ فَمَرَّتْ بِالْمَجْلِسِ فَهِيَ كَذَا وَكَذَا»
(Every eye commits fornication and adultery, and when a woman puts on perfume and passes through a gathering, she is such and such) -- meaning an adulteress. He said, "And there is a similar report from Abu Hurayrah, and this is Hasan Sahih.'' It was also recorded by Abu Dawud and An-Nasa'i. By the same token, women are also forbidden to walk in the middle of the street, because of what this involves of wanton display. Abu Dawud recorded that Abu Usayd Al-Ansari said that he heard the Messenger of Allah , as he was coming out of the Masjid and men and women were mixing in the street, telling the women:
«اسْتَأْخِرْنَ فَإِنَّهُ لَيْسَ لَكُنَّ أَنْ تَحْقُقْنَ الطَّرِيقَ، عَلَيْكُنَّ بِحَافَّاتِ الطَّرِيقِ»
(Keep back, for you have no right to walk in the middle of the street. You should keep to the sides of the road.) The women used to cling to the walls so much that their clothes would catch on the walls.
[وَتُوبُواْ إِلَى اللَّهِ جَمِيعاً أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ]
(And all of you beg Allah to forgive you all, O believers, that you may be successful.) means, practice what you are commanded in these beautiful manners and praiseworthy characteristics, and give up the evil ways of the people of Jahiliyyah, for the greatest success is to be found in doing what Allah and His Messenger command and avoiding what He forbids. And Allah is the source of strength.
Flaws Pertaining to the Tongue & Speech
By Imaam ibn Qudaamah al-Maqdisee [d.620H]
Flaws Pertaining to the Tongue:
There are various flaws which are related to the tongue and for which man finds special inclination in his heart towards stimulated by his human temperament. Silence is the only way with which man can escape from or get rid of such flaws. With this in mind it may be better to speak first about the virtue of silence before dealing with the flaws pertaining to the tongue.
First of all, it should be known that silence comprehends mans determination and rids his mind of wasteful thoughts.
It was reported that the Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“Whoever can guarantee [the chastity of] what is between his two jaw-bones and what is between his two legs [his tongue and his private parts], I guarantee Paradise for him.” [Reported by al-Bukhaaree]
Also, in the well known hadeeth reported on the authority of Mu’adh ibn Jabal [radee Allaahu ‘anhu], the Prophet [sall-Allaahu ‘alayhi wa sallam] took hold of his tongue and said: “Restrain this!” Mu’adh said: “O Messenger of Allaah, will what we say be held against us?” He [sall-Allaahu ‘alayhi wa sallam] said: “May your mother be bereaved of you, Mu’adh! Is there anything that topples people on their faces – or he said on their noses – into Hell-fire other than the jests of their tongues?” [Reported by at-Tirmidhee]
The noble companion, ‘Abdullaah ibn Mas’ood said: “There is nothing that is in more need of imprisonment than my tongue.”
And Abu ad-Darda’ said: “Be just to your ears as [you are] to your tongue. You have been provided with two ears and [only] one tongue so that you may hear more than you speak.”
Yunus ibn Ubayd said: “I have never seen anyone mindful of his tongue except that it had a good effect on the rest of his deeds and actions.”
Flaws Pertaining to Speech:
The first flaw: speaking about meaningless and insignificant matters.
Whoever realises the true value of his time and that it is his capital in life does not spend it in useless matters. This is because such recognition prevents his tongue from indulging into meaningless speeches. The Prophet [sall-Allaahu ‘alayhi wa sallam] was reported to have said:
“Part of someone’s being a good Muslim is his leaving alone that which does not concern him.” [Reported by at-Tirmidhee]
The second flaw: indulging into falsehood, by speaking about acts and things reflecting disobedience to Allaah, the Almighty, such as places where intoxicants are taken and where indecent acts are committed.
There are many forms of disobedience to Allaah. It was reported on the authority of Abu Hurayrah that the Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“A servant [of Allaah] may say a word because of which he may fall into the Fire [a distance that is] more than what is between the east and the west.”
An example of such a form of words may be a person’s hot argumentation that he launches against some other person in order to prove that he is right and the other is wrong; this may stimulate and reflect pride and showing off. In order to remedy this flaw, the Muslim should suppress the “pride” that drives him to show his superiority over the others.
The Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“The most hated person in the sight of Allaah, is the most quarrelsome one.” [Reported by al-Bukhaaree]
This refers to quarrel that is originally stimulated for the sake of falsehood or out of ignorance. It is worth noting that even a person who has some right and seeks to get it should avoid arguing and quarrelling as much as he can, as they normally cause wrath, animosity, and hatred.
The third flaw: speaking harshly.
However, this does not include manners of speech and expressions that speakers use when teaching, advising and admonishing people without exaggeration or indulging into strange or awkward words. This is because such manners, words, and expressions are used in this connection for addressing the hearts and feelings of the audience directly, so that they may be affected positively by what is being said.
The fourth flaw: insulting and uttering indecent words.
A person is afflicted with this flaw when he expresses embarrassing matters with explicit words and phrases, especially expressions related to sexual intercourse and the like thereof. Pious and righteous people often avoid such expressions and get to the point concerned indirectly.
The fifth flaw: extravagant joking.
There is no harm, however, if a man jokes politely saying only the truth. The Prophet [sall-Allaahu ‘alayhi wa sallam] would joke but would never lie when joking.
As far as the Prophet’s [sall-Allaahu ‘alayhi wa sallam] joking was concerned, everyone should know three facts:
1. That it was handled through true statements.
2. That he used it mostly with women and kids, as well as men who needed a special kind of discipline through this way.
3. And that the Prophet [sall-Allaahu ‘alayhi wa sallam] used it rarely.
The sixth flaw: mockery and ridicule.
A person is afflicted with this flaw when he draws people’s attention to the vices and shortcomings of someone by means of mockery and ridicule. This may be done through imitation, gestures or hinting. Undoubtedly, Islam forbids and condemns such acts.
The seventh flaw: revealing secrets, breaking promises and oaths and lying.
This is entirely forbidden, except in cases where mans intention is directed towards some good goal.
As long as they are needed, indirect speech and gestures are recommended as better ways than direct and explicit speech. It was said that:
“Indirect speech [and gestures] helps man to avoid lying.”
If, however, one is not obliged to use indirect speech, it becomes detestable, since it resembles lying.
The eighth flaw: backbiting.
Backbiting is forbidden in the Glorious Qur’aan where a person who commits it is given the similitude of a person who eats the flesh of his dead brother. It is also condemned in the Sunnah. We read in a Prophetic hadeeth:
“Verily, your blood [i.e. life], your property, and your honour are secure from violation [and sacred] among you…” [Reported by Muslim]
And he [sall-Allaahu ‘alayhi wa sallam] said:
“Do not annoy the Muslims nor seek out their faults, for he who seeks out the faults of his fellow Muslim will have his faults sought out by Allaah, and when Allaah seeks out someone’s faults, He exposes them, even if he is in the interior of his house.” [Reported by at-Tirmidhee]
Backbiting is that a Muslim mentions his Muslim brother in a manner that he dislikes, whether by referring to a defect in his body, such as shortness or a squint; or in his lineage, as to say, for example, that his father is immoral or indecent; or in his morality, as to say, for instance, that he is dirty.
The Prophet [sall-Allaahu ‘alayhi wa sallam] was asked about backbiting, he answered:
“To mention your brother in a manner which he dislikes.” Then he was asked: “What if my brother actually has [this failing] that I made a mention of?” The Prophet [sall-Allaahu ‘alayhi wa sallam] said: “If [that failing] is actually found in your brother, you have in fact backbitten him, and if that is not in him it is a slander…” [Reported by Muslim]
Whoever listens to backbiting is regarded as a participant therein unless he denies it either with his tongue, or with his heart if he fears to do so in public; he may also leave the place where it is being committed or turn the speech being circulated into another subject. In all situations, he must deny backbiting. This is, of course, part of the Muslim’s duties towards his fellow Muslim brothers.
What are the causes and what are the remedies for backbiting?
There are many things that lead to backbiting, including the following:
1. Alleviation of or a response to one’s anger: A person may be led by his anger with another person to backbite him.
2. Compliance with one’s friends: By means of compliment, a person may share in his friends backbiting of others, thinking that this is a requisite of good social relations or that they may deny his act if he does not do so.
3. Upgrading one’s position by degrading that of another person: For example, a person may say that so-and-so is ignorant or narrow-minded, aiming to show that he is knowledgeable and broad-minded and, consequently, better than him.
4. Joking and jesting: A person may backbite some people just for the sake of making some others laugh; this even represents a means of livelihood for some people.
As far as the remedy for backbiting is concerned, the backbiter should know that, by backbiting people, he subjects himself to the wrath and punishment of Allaah, the Almighty, and that his good deeds will be paid to those whom he backbites, and if he has no good deeds their evil deeds will be loaded onto him. It is a very effective remedy for any backbiter to remember and comprehend these facts.
In addition to this, whenever a person is about to backbite someone, he may think about his own shortcomings and how to rectify himself. In this way, he may feel ashamed of himself when realising that he himself has defects that others can see. Even if a backbiter thinks that he has no defects, he may show gratitude to Allaah for His uncountable favours and bounties by not defiling himself by backbiting others, which is one of the ugliest of flaws.
A person should remedy the sin of backbiting by overpowering the cause or causes leading to it. So, if he knows that he backbites someone because he is, for example, angry with him, he should suppress his anger, and so on.
Backbiting may be committed by the heart, and this is what may be called: “thinking ill of the others.” A Muslim should not think ill of another Muslim unless he explicitly knows about him some evil thing that cannot be interpreted as meaning otherwise, especially when he knows it through a trustful, faithful Muslim.
In Islamic law, there are certain matters that drive away the sin of backbiting:
Firstly: complaining about oppression or injustice.
It is lawful for an oppressed or wronged person to mention the evil things committed against him by one who has oppressed or wronged him, in the presence of someone who is supposed to bring him his right back.
Secondly: seeking the help of others for changing something wrong and bringing an oppressor back to the way of righteousness.
Thirdly: asking for a religious ruling regarding a certain matter.
It is recommendable for the person who wants to do so to use hints or indirect references when asking a Muslim scholar about his legal opinion concerning “someone” who has wronged him.
Fourthly: warning a Muslim against some evil.
One, for example, is permitted to warn a pious person against some wicked or immoral person whom he visits frequently without knowing about his wickedness or immorality. This is also recommendable in consultation regarding matters such as marriage and entrusting money. However, if the consulted person here has to warn against some evil, he must do so out of good advice, and not out of spreading gossip and slander.
Fifthly: if a person is known with a special title, it is not an act of backbiting to call him as such. But, if he can be recognised with another means, it is preferable to use this means instead of calling him with such titles.
Sixthly: if a person commits immoral and indecent acts in public and does not feel shy of doing so, it is not an act of backbiting to tell the others about these acts.
A backbiter commits two sins: one is a violation of Allaah’s right, as he has committed something that Allaah has forbidden him to do; the expiation for this sin is repentance and regret. The other sin is committed against the honour of the backbitten person; if the latter comes to know about the backbiter’s act against him, he should ask him for forgiveness. The Messenger of Allaah [sall-Allaahu ‘alayhi wa sallam] said:
“Whoever has wronged his brother with regards his wealth or honour, should ask for his pardon [before his death], before he pays for it [in the Hereafter] when he will have neither a Dinar nor a Dirham. [He should secure pardon in this life] before some of his good deeds are taken and paid to this [his brother], or [if he has no good deeds] some of the bad deeds of this [his brother] are taken to be loaded on him.” [Reported by al-Bukhaaree and Muslim]
If, however, the backbitten person does not know about the backbiter’s act against him, the latter should keep asking Allaah to forgive him [the backbitten person], so that he may not know about it and thus become angry with him [and that he himself may forgive him if he is to know about it].
The ninth flaw: tale-carrying.
It was reported that the Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“A tale-carrier will not enter Paradise.” [Reported by al-Bukhaaree and Muslim]
Tale-carrying is generally committed when a person tells someone about the evil speech said about him by someone else, but it is also connected to the revelation of anything that is disliked to be revealed, be it a saying or a deed.
Whoever receives a tale-carrier, someone who tells him that someone else has said such-and-such words against him, has to do six things:
1. Not to believe the person who has told him, because a tale-carrier is an immoral person whose testimony is to be rejected.
2. To advice him [the tale-carrier] not do so again.
3. To hate him [for this action] for the sake of Allaah, because Allaah hates him,
4. Not to think ill of his fellow Muslim brother who has been accused of saying those evil words about him.
5.Not let this evil claim drive him to spy on his brother to investigate the truth, for Allaah, the Almighty, commands: “…and spy not on each other…” [Al-Hujurat 49:12].
6. And not to do himself that which he has forbidden the tale-carrier to do, what is meant is not to tell others about that which the tale-carrier has told him.
It was reported that once Suleiman ibn ‘Abdul-Maalik said to a man: “I have been told that you said such-and-such evil words about me.” The man assured him that he did not say. Suleiman commented: “But the person who has told me is truthful.” “A tale carrier cannot be truthful”, said the man. “You have told the truth! You can leave peacefully”, said Suleiman.
Yahya ibn Abee Kathir said: “A tale carrier ruins in an hour what a magician cannot ruin in a whole month.”
The tenth flaw: the speech transformed by a double-faced person among disputants.
Such a person tells each party what he has heard from the other party against them, adding to this speech what conforms with the party concerned and promising that he would help them. Such a person is the worst amongst people as the Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“The worst amongst the people is the two-faced one; he comes to some people with one face and to others with another face.” [Reported by al-Bukhaaree and Muslim]
The eleventh flaw: praising.
Praising may produce a number of flaws, some of which are connected to the one who praises and others are related to the one being praised.
A person who praises another person may say things which may not be true. He may exaggerate in his praising so much that he may lie, or he may praise someone who is worth dispraising.
As for the praised person, he may be negatively affected by this praise and may turn into a person full of pride and as a result of this he becomes subject to destruction. That is why the Prophet [sall-Allaahu ‘alayhi wa sallam] said to a man when he heard him praising another:
“Woe to you! You have cut off your fellow’s neck [i.e. the praised one]…” [Reported by al-Bukhaaree and Muslim]
When a person is praised he may become self-admired and think that he has perfectly carried out what is required of him do and as a result starts to adhere to idleness. That is why the Prophet [sall-Allaahu ‘alayhi wa sallam] said to the man: “…You have cut off your fellow’s neck…”
If praising is free from these flaws, then there is no harm because the Prophet [sall-Allaahu ‘alayhi wa sallam] praised Abu Bakr and ‘Umar [radee Allaahu ‘anhum] and other Companions [radee Allaahu ‘anhum].
The person who is praised should not let praising lead him to pride, arrogance, or inactivity. The only way to save himself from these flaws is to remember what he really is and that if the one who has praised him were to know about him what he himself knows, he would never praise him.
The twelfth flaw: mistaking the content of words regarding religious matters, especially those connected to Allaah, the Almighty.
Only eloquent scholars can use such words properly, so whoever is not eloquent and knowledgeable enough to do so is not free from committing mistakes in this regard.
By contemplating what we have said so far about the flaws pertaining to the tongue, it becomes clear that the more man speaks, the more he is subject to fall into these flaws. So it may be true that silence is much better than speaking on many occasions.
Before moving to another subject, we may conclude this subject by highlighting the fact that among the flaws which are widespread among the common people is asking [so much] about the Attributes of Allaah, the Almighty. It should be realised that Satan may whisper to a common person that by indulging into matters that concern scholars he becomes a scholar and one of the people of superiority. Satan may also keep making this “indulging” likeable in his eyes until he says words that lead him to disbelief whole he does not perceive it. The Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“People will not stop asking questions until they say: ‘This is Allaah, the Creator of everything, then who created Allaah?’.” [Reported by al-Bukhaaree and Muslim]
What the common people are entitled to do in this regard is to avoid indulging into such serious matter, to believe in them as they are, to accept what is mentioned in the Qur’aan and the Sunnah thereabout, and to occupy themselves with worshipping Allaah as they are commanded.
Flaws Pertaining to the Tongue:
There are various flaws which are related to the tongue and for which man finds special inclination in his heart towards stimulated by his human temperament. Silence is the only way with which man can escape from or get rid of such flaws. With this in mind it may be better to speak first about the virtue of silence before dealing with the flaws pertaining to the tongue.
First of all, it should be known that silence comprehends mans determination and rids his mind of wasteful thoughts.
It was reported that the Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“Whoever can guarantee [the chastity of] what is between his two jaw-bones and what is between his two legs [his tongue and his private parts], I guarantee Paradise for him.” [Reported by al-Bukhaaree]
Also, in the well known hadeeth reported on the authority of Mu’adh ibn Jabal [radee Allaahu ‘anhu], the Prophet [sall-Allaahu ‘alayhi wa sallam] took hold of his tongue and said: “Restrain this!” Mu’adh said: “O Messenger of Allaah, will what we say be held against us?” He [sall-Allaahu ‘alayhi wa sallam] said: “May your mother be bereaved of you, Mu’adh! Is there anything that topples people on their faces – or he said on their noses – into Hell-fire other than the jests of their tongues?” [Reported by at-Tirmidhee]
The noble companion, ‘Abdullaah ibn Mas’ood said: “There is nothing that is in more need of imprisonment than my tongue.”
And Abu ad-Darda’ said: “Be just to your ears as [you are] to your tongue. You have been provided with two ears and [only] one tongue so that you may hear more than you speak.”
Yunus ibn Ubayd said: “I have never seen anyone mindful of his tongue except that it had a good effect on the rest of his deeds and actions.”
Flaws Pertaining to Speech:
The first flaw: speaking about meaningless and insignificant matters.
Whoever realises the true value of his time and that it is his capital in life does not spend it in useless matters. This is because such recognition prevents his tongue from indulging into meaningless speeches. The Prophet [sall-Allaahu ‘alayhi wa sallam] was reported to have said:
“Part of someone’s being a good Muslim is his leaving alone that which does not concern him.” [Reported by at-Tirmidhee]
The second flaw: indulging into falsehood, by speaking about acts and things reflecting disobedience to Allaah, the Almighty, such as places where intoxicants are taken and where indecent acts are committed.
There are many forms of disobedience to Allaah. It was reported on the authority of Abu Hurayrah that the Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“A servant [of Allaah] may say a word because of which he may fall into the Fire [a distance that is] more than what is between the east and the west.”
An example of such a form of words may be a person’s hot argumentation that he launches against some other person in order to prove that he is right and the other is wrong; this may stimulate and reflect pride and showing off. In order to remedy this flaw, the Muslim should suppress the “pride” that drives him to show his superiority over the others.
The Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“The most hated person in the sight of Allaah, is the most quarrelsome one.” [Reported by al-Bukhaaree]
This refers to quarrel that is originally stimulated for the sake of falsehood or out of ignorance. It is worth noting that even a person who has some right and seeks to get it should avoid arguing and quarrelling as much as he can, as they normally cause wrath, animosity, and hatred.
The third flaw: speaking harshly.
However, this does not include manners of speech and expressions that speakers use when teaching, advising and admonishing people without exaggeration or indulging into strange or awkward words. This is because such manners, words, and expressions are used in this connection for addressing the hearts and feelings of the audience directly, so that they may be affected positively by what is being said.
The fourth flaw: insulting and uttering indecent words.
A person is afflicted with this flaw when he expresses embarrassing matters with explicit words and phrases, especially expressions related to sexual intercourse and the like thereof. Pious and righteous people often avoid such expressions and get to the point concerned indirectly.
The fifth flaw: extravagant joking.
There is no harm, however, if a man jokes politely saying only the truth. The Prophet [sall-Allaahu ‘alayhi wa sallam] would joke but would never lie when joking.
As far as the Prophet’s [sall-Allaahu ‘alayhi wa sallam] joking was concerned, everyone should know three facts:
1. That it was handled through true statements.
2. That he used it mostly with women and kids, as well as men who needed a special kind of discipline through this way.
3. And that the Prophet [sall-Allaahu ‘alayhi wa sallam] used it rarely.
The sixth flaw: mockery and ridicule.
A person is afflicted with this flaw when he draws people’s attention to the vices and shortcomings of someone by means of mockery and ridicule. This may be done through imitation, gestures or hinting. Undoubtedly, Islam forbids and condemns such acts.
The seventh flaw: revealing secrets, breaking promises and oaths and lying.
This is entirely forbidden, except in cases where mans intention is directed towards some good goal.
As long as they are needed, indirect speech and gestures are recommended as better ways than direct and explicit speech. It was said that:
“Indirect speech [and gestures] helps man to avoid lying.”
If, however, one is not obliged to use indirect speech, it becomes detestable, since it resembles lying.
The eighth flaw: backbiting.
Backbiting is forbidden in the Glorious Qur’aan where a person who commits it is given the similitude of a person who eats the flesh of his dead brother. It is also condemned in the Sunnah. We read in a Prophetic hadeeth:
“Verily, your blood [i.e. life], your property, and your honour are secure from violation [and sacred] among you…” [Reported by Muslim]
And he [sall-Allaahu ‘alayhi wa sallam] said:
“Do not annoy the Muslims nor seek out their faults, for he who seeks out the faults of his fellow Muslim will have his faults sought out by Allaah, and when Allaah seeks out someone’s faults, He exposes them, even if he is in the interior of his house.” [Reported by at-Tirmidhee]
Backbiting is that a Muslim mentions his Muslim brother in a manner that he dislikes, whether by referring to a defect in his body, such as shortness or a squint; or in his lineage, as to say, for example, that his father is immoral or indecent; or in his morality, as to say, for instance, that he is dirty.
The Prophet [sall-Allaahu ‘alayhi wa sallam] was asked about backbiting, he answered:
“To mention your brother in a manner which he dislikes.” Then he was asked: “What if my brother actually has [this failing] that I made a mention of?” The Prophet [sall-Allaahu ‘alayhi wa sallam] said: “If [that failing] is actually found in your brother, you have in fact backbitten him, and if that is not in him it is a slander…” [Reported by Muslim]
Whoever listens to backbiting is regarded as a participant therein unless he denies it either with his tongue, or with his heart if he fears to do so in public; he may also leave the place where it is being committed or turn the speech being circulated into another subject. In all situations, he must deny backbiting. This is, of course, part of the Muslim’s duties towards his fellow Muslim brothers.
What are the causes and what are the remedies for backbiting?
There are many things that lead to backbiting, including the following:
1. Alleviation of or a response to one’s anger: A person may be led by his anger with another person to backbite him.
2. Compliance with one’s friends: By means of compliment, a person may share in his friends backbiting of others, thinking that this is a requisite of good social relations or that they may deny his act if he does not do so.
3. Upgrading one’s position by degrading that of another person: For example, a person may say that so-and-so is ignorant or narrow-minded, aiming to show that he is knowledgeable and broad-minded and, consequently, better than him.
4. Joking and jesting: A person may backbite some people just for the sake of making some others laugh; this even represents a means of livelihood for some people.
As far as the remedy for backbiting is concerned, the backbiter should know that, by backbiting people, he subjects himself to the wrath and punishment of Allaah, the Almighty, and that his good deeds will be paid to those whom he backbites, and if he has no good deeds their evil deeds will be loaded onto him. It is a very effective remedy for any backbiter to remember and comprehend these facts.
In addition to this, whenever a person is about to backbite someone, he may think about his own shortcomings and how to rectify himself. In this way, he may feel ashamed of himself when realising that he himself has defects that others can see. Even if a backbiter thinks that he has no defects, he may show gratitude to Allaah for His uncountable favours and bounties by not defiling himself by backbiting others, which is one of the ugliest of flaws.
A person should remedy the sin of backbiting by overpowering the cause or causes leading to it. So, if he knows that he backbites someone because he is, for example, angry with him, he should suppress his anger, and so on.
Backbiting may be committed by the heart, and this is what may be called: “thinking ill of the others.” A Muslim should not think ill of another Muslim unless he explicitly knows about him some evil thing that cannot be interpreted as meaning otherwise, especially when he knows it through a trustful, faithful Muslim.
In Islamic law, there are certain matters that drive away the sin of backbiting:
Firstly: complaining about oppression or injustice.
It is lawful for an oppressed or wronged person to mention the evil things committed against him by one who has oppressed or wronged him, in the presence of someone who is supposed to bring him his right back.
Secondly: seeking the help of others for changing something wrong and bringing an oppressor back to the way of righteousness.
Thirdly: asking for a religious ruling regarding a certain matter.
It is recommendable for the person who wants to do so to use hints or indirect references when asking a Muslim scholar about his legal opinion concerning “someone” who has wronged him.
Fourthly: warning a Muslim against some evil.
One, for example, is permitted to warn a pious person against some wicked or immoral person whom he visits frequently without knowing about his wickedness or immorality. This is also recommendable in consultation regarding matters such as marriage and entrusting money. However, if the consulted person here has to warn against some evil, he must do so out of good advice, and not out of spreading gossip and slander.
Fifthly: if a person is known with a special title, it is not an act of backbiting to call him as such. But, if he can be recognised with another means, it is preferable to use this means instead of calling him with such titles.
Sixthly: if a person commits immoral and indecent acts in public and does not feel shy of doing so, it is not an act of backbiting to tell the others about these acts.
A backbiter commits two sins: one is a violation of Allaah’s right, as he has committed something that Allaah has forbidden him to do; the expiation for this sin is repentance and regret. The other sin is committed against the honour of the backbitten person; if the latter comes to know about the backbiter’s act against him, he should ask him for forgiveness. The Messenger of Allaah [sall-Allaahu ‘alayhi wa sallam] said:
“Whoever has wronged his brother with regards his wealth or honour, should ask for his pardon [before his death], before he pays for it [in the Hereafter] when he will have neither a Dinar nor a Dirham. [He should secure pardon in this life] before some of his good deeds are taken and paid to this [his brother], or [if he has no good deeds] some of the bad deeds of this [his brother] are taken to be loaded on him.” [Reported by al-Bukhaaree and Muslim]
If, however, the backbitten person does not know about the backbiter’s act against him, the latter should keep asking Allaah to forgive him [the backbitten person], so that he may not know about it and thus become angry with him [and that he himself may forgive him if he is to know about it].
The ninth flaw: tale-carrying.
It was reported that the Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“A tale-carrier will not enter Paradise.” [Reported by al-Bukhaaree and Muslim]
Tale-carrying is generally committed when a person tells someone about the evil speech said about him by someone else, but it is also connected to the revelation of anything that is disliked to be revealed, be it a saying or a deed.
Whoever receives a tale-carrier, someone who tells him that someone else has said such-and-such words against him, has to do six things:
1. Not to believe the person who has told him, because a tale-carrier is an immoral person whose testimony is to be rejected.
2. To advice him [the tale-carrier] not do so again.
3. To hate him [for this action] for the sake of Allaah, because Allaah hates him,
4. Not to think ill of his fellow Muslim brother who has been accused of saying those evil words about him.
5.Not let this evil claim drive him to spy on his brother to investigate the truth, for Allaah, the Almighty, commands: “…and spy not on each other…” [Al-Hujurat 49:12].
6. And not to do himself that which he has forbidden the tale-carrier to do, what is meant is not to tell others about that which the tale-carrier has told him.
It was reported that once Suleiman ibn ‘Abdul-Maalik said to a man: “I have been told that you said such-and-such evil words about me.” The man assured him that he did not say. Suleiman commented: “But the person who has told me is truthful.” “A tale carrier cannot be truthful”, said the man. “You have told the truth! You can leave peacefully”, said Suleiman.
Yahya ibn Abee Kathir said: “A tale carrier ruins in an hour what a magician cannot ruin in a whole month.”
The tenth flaw: the speech transformed by a double-faced person among disputants.
Such a person tells each party what he has heard from the other party against them, adding to this speech what conforms with the party concerned and promising that he would help them. Such a person is the worst amongst people as the Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“The worst amongst the people is the two-faced one; he comes to some people with one face and to others with another face.” [Reported by al-Bukhaaree and Muslim]
The eleventh flaw: praising.
Praising may produce a number of flaws, some of which are connected to the one who praises and others are related to the one being praised.
A person who praises another person may say things which may not be true. He may exaggerate in his praising so much that he may lie, or he may praise someone who is worth dispraising.
As for the praised person, he may be negatively affected by this praise and may turn into a person full of pride and as a result of this he becomes subject to destruction. That is why the Prophet [sall-Allaahu ‘alayhi wa sallam] said to a man when he heard him praising another:
“Woe to you! You have cut off your fellow’s neck [i.e. the praised one]…” [Reported by al-Bukhaaree and Muslim]
When a person is praised he may become self-admired and think that he has perfectly carried out what is required of him do and as a result starts to adhere to idleness. That is why the Prophet [sall-Allaahu ‘alayhi wa sallam] said to the man: “…You have cut off your fellow’s neck…”
If praising is free from these flaws, then there is no harm because the Prophet [sall-Allaahu ‘alayhi wa sallam] praised Abu Bakr and ‘Umar [radee Allaahu ‘anhum] and other Companions [radee Allaahu ‘anhum].
The person who is praised should not let praising lead him to pride, arrogance, or inactivity. The only way to save himself from these flaws is to remember what he really is and that if the one who has praised him were to know about him what he himself knows, he would never praise him.
The twelfth flaw: mistaking the content of words regarding religious matters, especially those connected to Allaah, the Almighty.
Only eloquent scholars can use such words properly, so whoever is not eloquent and knowledgeable enough to do so is not free from committing mistakes in this regard.
By contemplating what we have said so far about the flaws pertaining to the tongue, it becomes clear that the more man speaks, the more he is subject to fall into these flaws. So it may be true that silence is much better than speaking on many occasions.
Before moving to another subject, we may conclude this subject by highlighting the fact that among the flaws which are widespread among the common people is asking [so much] about the Attributes of Allaah, the Almighty. It should be realised that Satan may whisper to a common person that by indulging into matters that concern scholars he becomes a scholar and one of the people of superiority. Satan may also keep making this “indulging” likeable in his eyes until he says words that lead him to disbelief whole he does not perceive it. The Prophet [sall-Allaahu ‘alayhi wa sallam] said:
“People will not stop asking questions until they say: ‘This is Allaah, the Creator of everything, then who created Allaah?’.” [Reported by al-Bukhaaree and Muslim]
What the common people are entitled to do in this regard is to avoid indulging into such serious matter, to believe in them as they are, to accept what is mentioned in the Qur’aan and the Sunnah thereabout, and to occupy themselves with worshipping Allaah as they are commanded.
10 that Result in Allah’s Love For His Slave and the Slave’s Love for his Lord
First: reciting the Qur’an while pondering over its meanings and what is meant by it.
Second: getting closer to Allah (’azza wajal) by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadith Qudsi: “My slave continues getting closer to Me by performing voluntary deeds until I love him.”
Third: continual remembrance of Allah (’azza wajal) under all circumstances, with one’s tongue, heart and actions. The extent of one’s love of Allah (’azza wajal) is determined by this.
Fourth: giving precedence to what He loves over what you love when you are overtaken by your desires.
Fifth: the heart being avid of Allah’s Names and Attributes and the heart roaming in that garden of knowledge.
Sixth: observing Allah’s kindness, goodness and bounties, both hidden and open.
Seventh: and this is the most wonderful, the heart being soft, subdued and meek before Allah (’azza wajal).
Eighth: being alone with Allah (’azza wajal) during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.
Ninth: sitting with the beloved and sincere, benefitting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.
Tenth: remaining away from every cause that comes between the heart
and Allah (’azza wajal).
Ibn al-Qayyim (Madaarij as-saalikeen 3/17-18)
Second: getting closer to Allah (’azza wajal) by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadith Qudsi: “My slave continues getting closer to Me by performing voluntary deeds until I love him.”
Third: continual remembrance of Allah (’azza wajal) under all circumstances, with one’s tongue, heart and actions. The extent of one’s love of Allah (’azza wajal) is determined by this.
Fourth: giving precedence to what He loves over what you love when you are overtaken by your desires.
Fifth: the heart being avid of Allah’s Names and Attributes and the heart roaming in that garden of knowledge.
Sixth: observing Allah’s kindness, goodness and bounties, both hidden and open.
Seventh: and this is the most wonderful, the heart being soft, subdued and meek before Allah (’azza wajal).
Eighth: being alone with Allah (’azza wajal) during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.
Ninth: sitting with the beloved and sincere, benefitting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.
Tenth: remaining away from every cause that comes between the heart
and Allah (’azza wajal).
Ibn al-Qayyim (Madaarij as-saalikeen 3/17-18)
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