A Preparation For Leadership

By Shaykh Ali Hammuda18/05/2022

There is a particular prophet to whom the Qur’an has given a noticeable amount of attention. His name is repeated more than any other prophet: around 183 times across 25 different contexts. Not only is his adulthood expounded upon, but so too is his birth, the events that led up to it, his years as a baby, his youth, and onto manhood. In fact, we are even told about his mother, sister, his marriage, and many of the details connected to it such as the dowry that he paid. He is none other than Prophet Mūsā (ʿalayhī al-Salām). 

Allah ﷻ said three things about Mūsā (ʿalayhī al-Salām) that were not said about any other prophet:

The first: 

وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي

“I cast the garment of love over you”[1] Thus everyone who saw Mūsā loved him. 

The second:  

وَلِتُصْنَعَ عَلَى عَيْنِي

“…in order that you may be brought up under My Eye.”

The third:

 وَاصْطَنَعْتُكَ لِنَفْسِي

“And I have prepared you for Myself.”

Indeed, there is a category of human beings, the allies of Allah, whom Allah selects, nurtures, guides, defends and prepares for Himself, and Mūsā was one of them. No aspect of Mūsā was for the dunyā (this world). His heart, soul, hopes and aspirations, his very essence were all entirely for Allah. 

Speaking about the verse “and I have prepared you for Myself”, Shaykh al-Saʿdī said:

وإذا كان الحبيب إذا أراد اصطناع حبيبه من المخلوقين، وأراد أن يبلغ من الكمال المطلوب له ما يبلغ، يبذل غاية جهده، ويسعى نهاية ما يمكنه في إيصاله لذلك، فما ظنك بصنائع الرب القادر الكريم، وما تحسبه يفعل بمن أراده لنفسه، واصطفاه من خلقه؟

“When a person wishes to nurture his beloved one from human mortals, wanting to raise him to the levels of perfection, he exerts every effort to help him attain it. So, what then of Allah’s doings – The Most Able, The Most Generous – for a person whom He wants for Himself and has selected from all of creation?”[2]

Prophet Mūsā; by Allah and for Allah

“And I have prepared you for myself” – These words fell onto the ears of Prophet Mūsā when he needed them the most. With hardly any provisions, he and his wife fled Egypt, when during the journey a glimmer of light in the distance caught their attention. He said to her: 

امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى

“Stay here; I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance.” [3]

Unbeknown to him, Mūsā was in fact making his way towards an appointment with Allah. No sooner did he arrive than he heard his name being announced; “O Mūsā, Indeed I am Allah”. The Prophet Mūsā was tasked with prophethood, hearing the words of his Lord directly. During that perfect night and magnificent hour, answers were finally revealed to Mūsā relating to his life-long suffering.

The Prophet Mūsā was born with a death warrant to his name, for in the law of Egypt, every new-born baby boy was to be executed. This left his mother with no option but to place him in a cot, with him in it, on to the river Nile. Nevertheless, it found its way to the doorstep of  Pharaoh’s palace, whose wife fell in love with the baby Mūsā, and so Mūsā grew up within the Pharaoh’s quarters and at his expense. Years later, Prophet Mūsā accidently claimed the life of an Egyptian, forcing him to flee Egypt to escape  yet another death warrant. During his travels, Mūsā faced starvation and was pushed to his physical limits. Eventually, he found refuge and even marriage, though at the price of 10 years’ worth of labour, to then set off to another unknown future. 

Up until this conversation with Allah, Mūsā had no idea why he had endured all this hardship. Now, however, it all made sense. None of it was accidental and none of it was in vain. There, in the sacred valley of Ṭuwa, as Mūsā stared into the heavens, absorbed by the majestic voice of Allah, the puzzle of his life was finally solved, as he was told: “And I have prepared you for myself”

During this glorious conversation, Prophet Mūsā’s ordeals were recounted to him, to make manifest how each and every phase of His life was divinely planned, even the ones which he was far too young to remember, to bring him to this predestined moment. He heard:

قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَى (36) وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ (37) إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ (38) أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي وَلِتُصْنَعَ عَلَىٰ عَيْنِي (39) إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُ ۖ فَرَجَعْنَاكَ إِلَىٰ أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا ۚ فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَا مُوسَىٰ (40) وَاصْطَنَعْتُكَ لِنَفْسِي

“Your request has been granted O Mūsā. And we have shown our favour upon you yet another time. When we inspired your mother with what we inspired, saying ‘Put him inside the casket and place it onto the river and the river will throw it on the bank, and there, an enemy to Me and an enemy to him will take him.’ And I cast the garment of love over you in order that you may be brought up under My eye. When your sister went and said, ‘Shall I direct you to someone who can nurse him?’ So, We restored you to your mother so that her eye may cool and not grieve. And you killed someone, but We saved you from retaliation and we tested you with a severe test. And you remained for some years among the people of Madyan. Then you came here at the decreed time, O Moses. And I have prepared you for Myself.”[4]

It turns out that Mūsā was being prepared all along by Allah to be for Allah. As a result, Allah was aided him, navigating him through every hardship, guided his every decision, supported him against his enemies, and will – on the Day of Reckoning – give him security, before granting him entry into the uppermost stations in paradise. 

What about us? 

Naturally, a Muslim who reads this will ask: Can I, too, receive a portion of this? Can I, too, become amongst those who are prepared by Allah to be exclusively for Him, and thus guided in the confusing times of today, and given security and Jannah tomorrow? This is a perfectly valid question to ask, as those who suffer in Allah’s cause want assurances that their suffering is not in vain. Such signs do exist, and what better way to discover them than to peruse  some of the features of Prophet Mūsā that qualified Him for this station of “I have prepared you for Myself.”

1: An unquenchable thirst for knowledge

So intense was Mūsā’s yearning for knowledge that when he came to learn of a righteous man who was based at “the junction of the two seas” who has new knowledge, he wasted no time, packed his bags and set out on a quest to find him, saying: 

لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا

“I will not give up travelling until I reach the junction of the two seas, even if it takes me years.”[5]

After tracking him down following an arduous journey, Mūsā asked the wise man:

هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا

“May I follow you so that you can teach me some of the right guidance you have been taught?’[6]

So, a person who is being prepared by Allah to be for Allah searches for this sign within himself; the levels of eagerness to learn, as Prophet Muhammad ﷺ said: 

مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ في الدِّينِ

“When Allah wants good for a person, He gives him understanding of the religion.”[7]

2: A commitment to worship (ʿibādah) in all circumstances and it all of its forms 

The very first instruction given by Allah to Prophet Mūsā was: 

فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي 

“…so worship me and establish the prayer for my remembrance.”[8]

That he did, never forgetting this instruction even during the darkest moments in his life. In fact, on the eve of their escape from the Pharaoh, Mūsā and Hārūn were instructed by Allah to:

 تَبَوَّأَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا الصَّلَاةَ وَبَشِّرِ الْمُؤْمِنِينَ

“Provide homes for your people in Egypt, and make your homes into places of worship, and establish the prayer, and give good news to the believers.”[9]

So, one who is being prepared by Allah to be for Allah is an exemplary worshipper, remembering Allah when others forget, fasting when people feast, and praying when others are asleep. 

3: A fearless acknowledgement of personal error 

Never did Mūsā shy away from confessing his faults nor did he ever delay making amends. Having underestimated his own strength, Mūsā accidently killed an Egyptian in his attempt to break up a fight. At once he said: 

هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ (15) قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

“This is from the work of shayṭān; surely he is an enemy, openly leading astray. He said, ‘My Lord, indeed I have wronged myself, so forgive me’ and He forgave him. Indeed, He is the Forgiving, the Merciful.” [10]

Similarly, when Mūsā returned to his community from a short journey and saw that they had fallen to idolatry in his absence, he erupted in rage, threw down the scrolls of revelation, and gripped his older brother, Hārūn, by his hair and beard for not preventing this. Hārūn, however, explained that they had oppressed him and were on the verge of killing him. At once, Mūsā settled, picked up the scrolls, acknowledged his fault and made amends by saying: 

رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ

“My Lord, forgive me and my brother and admit us into Your mercy, for You are the Most merciful of those who show mercy.”[11]

So, a sign to look out for within yourself is your reaction upon learning of an Islamic ruling that clashes with your comforts, or upon receiving advice. Those who are being prepared by Allah to be for Allah willingly submit to Islam’s guidelines, accept advice gratefully, and amend their conduct whatever the cost.   

4: An unbreakable ethic of patience 

Both before and after his exit from Egypt, Mūsā faced harm at every level but was only every seen behaving patiently. In fact, so exemplary was it that Prophet Muhammad ﷺ, in the face of harm, often remembered Mūsā’s patience, saying:

رحِمَ الله موسى، قد أوذي بأكثر من هذا فصبر

“May Allah have mercy on Mūsā. He was harmed more than this but was patient.”[12]

5: A longing to be of service to others

Mūsā saw a fight and immediately endeavoured to settle it. He saw two women amongst a crowd who wanted to water their flock, and so he fought the crowds and watered their flock on their behalf. In fact, even during his quest for knowledge, he witnessed behaviour from his mentor which he perceived to be unjust, and so he vocalised his objection. 

If you are in the process of being prepared by Allah to be exclusively for Allah, you will find yourself committed to an ethic of excellence and of service to others, just as Allah said about Mūsā:

وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ

“And when he reached full strength and maturity, We gave him wisdom and knowledge. This is how We reward those who do good.”[13]

A paradigm shift in perspective 

The Prophet ﷺ said:

أَنْتُمْ مُوفُونَ سَبْعِينَ أُمَّةً أَنْتُمْ خَيْرُهَا وَأَكْرَمُهَا عَلَى اللَّهِ عَزَّ وَجَلَّ

“You are the last of 70 nations. You are however, in Allah’s sight, the greatest and most honourable of them all.”[14]

Nevertheless, this favoured nation finds itself bleeding profusely from every one of its limbs; the ethnic cleansing of Uyghur Muslims in China; the on-going plight of the Rohingyas in Myanmar; a seemingly impending genocide of Muslims in India; abandoned scholars within the dungeons of Saudi Arabia; Yemen’s existential famine crisis; the decade long war on Syria’s people; the occupation of Palestine with the siege on Gaza; and al-Masjid al-Aqsa that is being desecrated before the eyes of the world. Above this all, however, is a Wise and Able Lord who controls the affairs of life and allows events to unfold the way they do. As for those who ask why, the response is the same as that which was given to Mūsā: “And I have prepared you for Myself”.

The God who said to Mūsā “I cast the garment of love over you” is the same God who said to him “and we tested you with a severe test”. So, Allah’s love and tests are twins; one calls for the other, for “if Allah loves a people, he tests them.”[15]

Just as Mūsā’s suffering was not due to hatred or abandonment, but preparation to lead the children of Israel, this Ummah is to see its trials in the exact same light; preparatory events for our leadership of humanity. That process of preparation will be no different to that of Mūsā who was separated from his mother and loved ones for a period of time, and likewise we, too, will be separated from people we love, whether scholars or their likes, and places we love, whether al-Aqsa or its likes. Mūsā, however, was reunited with his loved ones, and we, too, will be reunited with our loved ones and loved places. The peril of the Nile that baby Mūsā floated away on is no less than the perils we face from the Islamophobia today. However, the shores of the Nile were nearby for Mūsā, and our shores, as promised by Allah, are also nearby.

إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَـٰٓئِكَ فِى ٱلْأَذَلِّينَ 

“Those who oppose Allah and His Messenger will be among the most humiliated.”[16]

كَتَبَ ٱللَّهُ لَأَغْلِبَنَّ أَنَا۠ وَرُسُلِىٓ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌۭ

“Allah has decreed, ‘I and My messengers will certainly prevail.’ Surely Allah is All-Powerful, Almighty.”[17]


[1] Al-Qur’an, 20:39

[2] Tafsīr al-Saʿdī

[3] Al-Qur’an, 20:10

[4] Al-Qur’an, 20:41

[5] Al-Qur’an, 18:60

[6] Al-Qur’an, 18:66

[7] Al-Bukhārī and Muslim, on the authority of Muʿāwiyah

[8] Al-Qur’an, 20:14

[9] Al-Qur’an, 10:87

[10] Al-Qur’an, 28:15-16

[11] Al-Qur’an, 7:151

[12] Al-Bukhārī and Muslim, on the authority of Ibn Masʿūd

[13] Al-Qur’an, 28:14

[14] Ibn Mājah, on the authority of Muʿāwiyah 

[15] Al-Tirmidhī, on the authority of Anas

[16] Al-Qur’an, 58:20

[17] Al-Qur’an, 58:21

Shaykh Ali Hammuda

Shaykh Ali Ihsan Hammuda is Islam21c’s Tarbiya Editor. A UK national of Palestinian origin, he gained bachelors and masters’ degrees in Architecture & Planning from the University of the West of England, before achieving a BA in Shari’ah from al-Azhar University in Egypt. He is currently based in Wales and is a visiting Imām at Al-Manar Centre in Cardiff, and also a senior researcher and lecturer for the Muslim Research & Development Foundation in London. Shaykh Ali is the author of several books including ‘The Daily Revivals’, ‘The Ten Lanterns’ and ‘The Friday Reminder’. He delivers sermons, lectures and regular classes across the country.

Mustafa Kemal Ataturk: The Man Who Tried to Destroy Islam: by mufti abdullah moolla

The world has seen a string of dictators and oppressors who have tried in many ways to bring humanity under their sway. They also tried to subdue humanity into worshipping them. Examples of such lunatics are Fir’awn and Nimrūd.

In the not-so-distant past, the Muslims of the Ottoman Empire were subjected to the horrible anti-Islamic policies of Mustafa Kemal Ataturk. To this day, pictures of this evil man who tried to destroy Islām are found all over the streets and squares of Turkey. Government buildings, Universities and schools all have busts of him. Muslims and non-Muslims are commanded to venerate and honour him, like some sort of superhuman.

Outwardly, he is portrayed as a great leader, a man who stood up and fought for independence and so on. However, that is not the focus of our discussion. The reality is that he stands as the face of secularism and modernism in Turkey and beyond. Using the garb of nationalism and independence, he made countless attacks upon Islām and the Muslims of the Ottoman Empire, killing people, burning Islamic books, and destroying Masājid in the process.

In this article, we shall concentrate on the attempts he made to destroy Islām and the horrible and ghastly end he faced. By taking a closer look at his dark deeds, we realise and understand that he was an enemy of Islām, an enemy of Allāh Ta’ālā, and an enemy of Rasūlullāh sallallāhu ‘alayhi wa sallam.

The reason for this topic is quite clear: Islamophobia, with its roots and foundation having been laid by such people, is at its peak in many parts of the world.

The horrible end of Mustafa Kemal Ataturk should stand as an exemplary lesson for leaders and rulers who desire to attack and wipe out Islām. Secondly, those Muslims who have swallowed and embraced Kemalism and have allowed it to take root in their hearts and minds must open their eyes and see the disastrous consequences that have resulted from secularism and its corollaries.

Thirdly, there are leaders and rulers in various parts of the world that are involved in attacking Islām and the Muslims. It seems that history is repeating itself and man hasn’t learnt from the stories of Fir’awn, Nimrūd, and his cronies. Fourthly, it’s about time that Muslims who subscribe to secularism and modernism see it for exactly what it is, a pile of filth.

RELATED: How Modernity Warps the Human Mind and the Fitra

Why the Ignorance?

One of the main reasons for the widespread ignorance surrounding the reality of Mustafa Kemal Ataturk is that it is illegal to speak ill of him or to criticise him. Turkish law 5816 protects the memory and image of Ataturk from being offended by any Turkish citizen. This makes it difficult for Turkish people to understand what the ‘Father’ really did. Likewise, millions of people have been kept in the dark about his reality and will find it shocking to discover his evil nature. We make du’ā’ for this law, and all other oppressive laws against Muslims, to be removed.

Background

Mustafa Kemal Ataturk came from the Donmeh, a group of crypto-Jews who had publicly converted to Islām but retained their beliefs and practices in secret. He hailed from Thessaloniki and was born in 1881.

He rose quickly through the military ranks and offered his support for the Sultan. A large number of people lent their support to him, thinking that he was fighting to protect their religious identity. He preached the idea of unity between Muslim minorities within the Ottoman Empire.

The private life of Mustafa Kemal Ataturk is a mystery. He did marry, but was soon divorced. A court order banned the publication of his former wife’s diaries and letters, which might have revealed important information about him. These letters are kept by the Turkish History Foundation. Other sources state that he was a homosexual and was also a prominent supporter of homosexuality.

RELATED: Study Shows Disgust Reactions to Homosexuality

‘Reforms’ of Mustafa Kemal Ataturk

(Sources and references can be found below.)

  1. He was the person who abolished the Caliphate in 1924. This system was in motion since the time of Sayyidunā Abū Bakr As-Siddīq raḍiyallāhu ‘anhu. After abolishing the Caliphate, he forced the Caliph and his family into exile.
  2. The official religion of the Ottoman Empire was Islām. Ataturk removed Islām as the official religion and replaced the laws with Western ones, based on the Italian and Swiss systems.
  3. Ataturk banned the position and influence of the Shaykh-ul-Islām.
  4. He removed the Islāmic inheritance distribution system.
  5. He forbade Nikāḥ done according to Islāmic principles and the ‘Iddah period for women before being able to remarry.
  6. He criminalized wearing the ḥijāb.
  7. Before Ataturk, oaths in government offices were sworn in the name of Allāh. He changed this, and made government officials swear oaths in the name of Turkey and himself.
  8. The regime of Ataturk forbade circumcision for boys. This ban was lifted.
  9. Ataturk prohibited the use of Arabic during Jumu’ah and ‘Īd.
  10. The Shahādah was removed from military flags.
  11. He stopped the Imāms from advising and encouraging soldiers.
  12. Lecture halls were shut down so that people would not learn about Islām.
  13. During the Ottoman Empire, the Masājid were decorated with Islāmic calligraphy of the names of Allāh Ta’ālā, Rasūlullāh ṣallallāhu ‘alayhi wa sallam, and the ṣaḥābah raḍiyallāhu ‘anhum. All of this was removed except from within the Hagia Sophia. This is because the plates were too huge to be taken out via the main entrance.
  14. Historical places that had engravings or carvings of the Noble Qur’ān were destroyed.
  15. Ataturk removed the Ottoman Turkish alphabet, which resembles the Arabic alphabet, and put the Latin alphabet in its place.
  16. Lessons of the Noble Qur’ān were banned. No-one was allowed to recite the Noble Qur’ān in Arabic. ‘Ulamā fled to the mountains, farms, and other deserted areas to teach the Noble Qur’ān.
  17. Ataturk changed the Adhān to Turkish. For 18 years, the Adhān was called out in Turkish. Instead of the word ‘Allāh,’ the word ‘Tanri’ was used.
  18. It was forbidden to sell or distribute books on Islām.
  19. He turned the Hagia Sophia Masjid into a Museum, earning the curses of Sultān Muḥammad Al-Fātiḥ raḥimahullāh. Ṣalāh in it was prohibited until recently, when it was re-opened as a Masjid, Alḥamdulillāh.
  20. Ataturk turned the Masājid into stables and sties. Some Masājid were turned into pubs, casinos, and hotels for the military.
  21. Ataturk banned the fez/topi and made it compulsory for people to wear western clothes, hats, and suits.
  22. ‘Ulamā’ were killed because they refused to wear western clothes.
  23. Some ‘Ulamā’ stood up against Ataturk and they were supported by ‘Ulamā’ from other countries too. Many were captured and hung.
  24. The regime of Ataturk spoke ill of the ‘Ulamā’ in the newspapers, drew cartoons of them, and portrayed them as villains and traitors.
  25. Ḥajj and ‘Umrah were also forbidden, but this was repealed.
  26. Ataturk allowed Muslim women to marry non-Muslims.
  27. He legalized slander and criticism of Islām in schools.
  28. Kemalists portrayed Ataturk as better than Rasūlullāh ṣallallāhu ‘alayhi wa sallam.
  29. The newspapers were allowed to curse Rasūlullāh ṣallallāhu ‘alayhi wa sallam and ridicule Islām.
  30. People were encouraged to idolize Ataturk to the degree where they almost worshipped him.
  31. Ataturk claimed that the Noble Qur’ān was fabricated by Rasūlullāh ṣallallāhu ‘alayhi wa sallam and it was not divinely revealed.
  32. Every person was forced to embrace and follow Kemalism. The six principles of Kemalism are: Republicanism, Populism, Secularism, Nationalism, Statism, and Revolutionism.
  33. The regime of Ataturk opened liquor factories and legalized the sale of pork.
  34. The weekly holiday was changed from Friday to Sunday. ‘Īd was removed as an official holiday and it was replaced with Christian holidays.
  35. The Hijri calendar was replaced with the Gregorian calendar.
  36. Women were encouraged to dress in short skirts and skimpy dresses. Men were told to wear tight-fitting western clothes.
  37. Nude swimming was allowed and Ataturk himself would swim in the nude.
  38. Ataturk enforced tight controls on all religious learning within the country.

RELATED: Atheism Has No Morality

Ataturk died in November 1938, after suffering a horrible disease that doctors could not treat. Some reports reveal that tiny ants were eating his flesh and after his death, his body emitted a horrible stench. After his death, the ground refused to accept his body for burial, despite many attempts made to do so. In the end, he was placed in a marble box to contain the stench and it was kept on a platform above ground level.

May Allāh Ta’ālā grant us the guidance to be able to see the light of Islām, to embrace and to practice it. May Allāh Ta’ālā save us all from following the ideologies of Mustafa Kemal Ataturk. May Allāh Ta’ālā guide all the leaders and rulers of the world who apply these kinds of ideologies and systems so rigidly and doggedly to cease their oppression. Āmīn.

Follow Mufti Abdullah on Twitter: @MuftiAMoolla

Notes

  1. The Turks: From the Unenlightened to the Enlightened, Mufti Abu Lubabah Shah Mansoor, Dar-ul-Ulūm Zakariyya, South Africa

2. https://www.britannica.com/biography/Kemal-Ataturk/The-Turkish-republic

3. https://www.britannica.com/event/Greco-Turkish-wars

4. https://www.youtube.com/watch?v=Q49ONoL0C1s

5. https://dash.harvard.edu/handle/1/42004235

6. https://www.youtube.com/watch?v=7mUPT2NpMj8

7. https://www.youtube.com/watch?v=Hh2rECtQDRg

Tomb of Ataturk: Wikimedia Commons

Ikhtilāṭ: A Critical But Neglected Islamic Prohibition

What is Ikhtilāṭ?
As the “human being has been created weak” (Qur’ān, 4:28) and “no temptation (fitnah) is greater for men than women” (Ṣaḥīḥ al-Bukhārī, 5096), the Sharī‘ah has placed strict safeguards against men and women interacting.
One of these safeguards is the prohibition of unnecessary mixing (mukhālaṭahikhtilāṭimtizājijtimā‘) between non-elderly men and women, something upheld by the vast majority of the classical jurists. Mixing refers to there being no segregation between men and women; that is, men and women are together in the same place, and don’t have their own areas or seating places. Unfortunately, due mainly to influences of non-Islāmic systems of morality, many Muslims have become very relaxed with regards to this ruling. Some even oppose and ridicule it.
RELATED: The Basis for Gender Separation in Islam
Ḥijāb
Ḥijāb primarily means to screen women from men but also has the secondary meaning of being fully covered when a woman’s person is exposed to onlookers due to some need, e.g. on the streets, in the markets or during Ḥajj. The obligation of Ḥijāb began towards the end of the 5th year of Hijrah with the revelation of verses in Sūrat al-Aḥzāb. From this time onward, care was taken to ensure non-elderly men and women do not unnecessarily intermingle or mix.
RELATED: Yes, Islam Forces Muslim Women to Wear Hijab
The Example of ‘Ᾱ’ishah (raḍiyallāhu ‘anhā) During the Incident of Slander

The incident of slander (ifk) referred to in verses of Sūrat al-Nūr occurred in the 6th year of Hijrah, after the revelation of Ḥijāb. Thus, while explaining its background,
‘Ᾱ’ishah (raḍiyallāhu ‘anhā) said:
“I had come out with the Messenger of Allāh (ṣallallāhu ‘alayhi wasallam) after Ḥijāb was revealed and thus I was carried in a hawdaj and put down in it.”[1]
‘Ᾱ’ishah’s (raḍiyallāhu ‘anhā) person was completely concealed in the hawdaj.
Ibn Ḥajar explains:
That is, after the command of Ḥijāb was revealed, meaning the concealment of women from men looking at them, while before that they were not forbidden [from this]. She said this as an explanation for why she was concealed in the hawdaj, to the point that this led to them [later on in the journey] carrying it when she was not inside it while they believed she was inside it; as distinguished from before the Ḥijāb, as it may have been that women then rode on the backs of the saddles without a hawdaj.[2]
When later in the journey ‘Ᾱ’ishah (raḍiyallāhu ‘anhā) returned from searching for her misplaced necklace to find the caravan had left, she explains:
I headed towards my position where I was, and I assumed that they would find me missing and come back for me. While I was sitting at my place, my eyes overcame me and I slept. Safwān ibn al-Mu‘aṭṭal al-Sulamī al-Dhakwānī was behind the army, and he proceeded in the morning to where I was resting, and saw the shape of a person sleeping. He came to me and recognised me when he saw me, as he had seen me before Ḥijāb. I woke up when he said innā lillāhi wa innā ilayhi rāji‘ūn upon recognising me, so I covered my face with my Jilbāb, and by Allāh he did not say to me a word and nor did I hear from him anything besides innā lillāhi wa innā ilayhi rāji‘ūn” [3]
This demonstrates that after the revelation of Ḥijāb, extreme care was taken to ensure men did not see women in general circumstances, while in cases of necessity she was covered fully.
Non-Observance of Ḥijāb before its Obligation Cannot be Advanced as Evidence
There are narrations of Ṣaḥābah drinking wine in the time of the Prophet (ṣallallāhu ‘alayhi wasallam) or engaging in mut‘ah marriage. These narrations obviously cannot be advanced as evidence as they occurred before the prohibition of these acts. Similarly, it will be mistaken to use incidents before the revelation of Ḥijāb as proof for the permissibility of unnecessary mixing. Likewise, incidents in which elderly women are in reference are not evidence that this would be allowed for non-elderly women. For example, Sahl ibn Sa‘d (raḍiyallāhu ‘anhumā) explained that the young Ṣaḥābah came to eat at a woman’s house after Jumu‘ah, and in one version, it is clarified that she was an elderly woman (‘ajūz). [4]
Related: Western Hatred for Hijab: Have Muslims Contributed to the Problem?
Women’s Attendance of Congregational Ṣalāh in the Time of the Prophet (ṣallallāhu ‘alayhi wasallam)
The congregational Ṣalāh that would take place in the time of the Prophet (ṣallallāhu ‘alayhi wasallam) would not entail mixing. Some narrations indicate that women were only permitted to emerge for Ṣalāh in the night (i.e. for Fajr and ‘Ishā’). [5]
‘Ᾱ’ishah (raḍiyallāhu ‘anhā) said:
“The Messenger of Allāh (ṣallallāhu ‘alayhi wasallam) would pray Fajr, and women from the believers would attend with him wrapped up in their cloaks, and then they would return to their houses while no-one recognised them.” [6]
Note, that these women would return immediately after the Ṣalāh and were not recognized by anyone.
Measures were taken for men and women to not mix.
Umm Salamah (raḍiyallāhu ‘anhā) said: “[The Prophet (ṣallallāhu ‘alayhi wasallam)] would make salām, and the women would turn away and enter their houses before the Messenger of Allāh (ṣallallāhu ‘alayhi wasallam) [and the male companions] turned away.” [7]
Al-Zuhrī, a narrator of this ḥadīth, explains: “This was so that the women turn back before the men catch up with them.” (Ṣaḥīḥ al-Bukhārī, 875) Ibn Ḥajar comments that this ḥadīth shows “the reprehensibility of men mixing with women on the roads, let alone in homes.” [8]
The Prophet (ṣallallāhu ‘alayhi wasallam) said: “The best rows of men are the first and the worst of them are the last, and the best rows of women are the last and worst of them the first.” (Saḥīḥ Muslim)
Again, this is to show that men and women are to be separate from one another. One narration even indicates that there was a separate entrance for women in the time of the Prophet (ṣallallāhu ‘alayhi wasallam). [9] Women’s emergence for ṣalāh was premised on such principles being adhered to. Once these principles were not maintained, and decadence became the norm amongst people, the ruling changed[10].
Separate Sessions for Men and Women
Female companions complained to the Prophet (ṣallallāhu ‘alayhi wasallam) that “the men have overpowered us with you, so arrange a day for us…” (Saḥīḥ al-Bukhārī, 101) This shows men and women would not gather together in the same place – otherwise, there would be no reason the women could not attend with the men.
Segregation During Ṭawāf
A governor of Makkah from the early part of the second century of Hijrah, Muḥammad ibn Hishām, stopped women completely from making Ṭawāf when men were making Ṭawāf, i.e. they had completely separate times for making ṭawāf. (Fatḥ al-Bārī, 4:548-9) ‘Aṭā’ ibn Abī Rabāḥ (26 – 114), the great scholar of Makkah, questioned this, stating that the wives of the Prophet (ṣallallāhu ‘alayhi wasallam) made Ṭawāf when there were men present. His well-known student, Ibn Jurayj (80 – 150 H), at this, asked: “How was it that [women] were mixing with the men [in Ṭawāf]?” He said: “They would not mix, ‘Ᾱ’ishah would perform Ṭawāf screened from the men, not mixing with them.” (Ṣaḥīḥ al-Bukhārī, 1618)
In other words, even in Ṭawāf, in the blessed era of the Salaf, men and women would keep separate from one another. Al-Fākihī (ca. 210 – 275 H) reports with his chain to Ibrāhīm al-Nakha‘ī: “‘Umar forbade men from making ṭawāf with women. He once saw a man making ṭawāf with the women and he struck him with a whip.” [11]
The later intermingling that became commonplace in the Ḥaram was censured by the scholars. Mullā ‘Alī al-Qārī (ca. 930 – 1014 H) describes what “the women of Makkah do today, in terms of mixing with men in that area” as “a great abomination”. (al-Maslak al-Mutaqassiṭ, p79) Another great Makkan Ḥanafī scholar before him, Ibn al-Ḍiyā’ (789 – 853 H), writes in his detailed work on Ḥajj: “From the vilest of abominations is what the ignorant women amongst the commoners do during Ṭawāf, mixing with men together with their husbands while their faces remain uncovered.” [12]
Ibn al-Ḍiyā’ has another work listing the ills that occurred in the Ḥaram, called Tanzīh al-Masjid al-Ḥarām ‘an Bida‘ al-Jahalat al-‘Awāmm. Amongst these ills, he mentions women coming into the Maṭāf and the Masjid on auspicious nights and mixing with men. (ibid. p34) A similar complaint was made even before by the Shāfi‘ī imām, al-‘Izz ibn Jamā‘ah (694 – 767 H), who added: “We ask Allāh to inspire the ruler to eradicate these abominations.”[13]
Avoiding Intermingling on the Roads
Ibn Ḥibbān narrates in his Ṣaḥīḥ that the Prophet (ṣallallāhu ‘alayhi wasallam) said:
Women do not have the middle of the path.”
Ibn Ḥibbān explains that when a woman comes out for a need, she should not walk in the middle of the path. This is because men walk in the middle, and doing so may result in men and women coming in very close proximity to one another.[14] This is the teaching of Islām in the case of the road, so it would be even more emphasized in the case of closed environments.
Women Taught Behind Screens
‘Ᾱ’ishah (raḍiyallāhu ‘anhā), perhaps the greatest female teacher amongst the ṣaḥābah, would teach from behind a screen (ḥijāb/sitr) as mentioned in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. Aḥmad ibn Hanbal narrated that a group of students of ḥadīth came to the great muḥaddith, Abu l-Ashhab (70 – 165 H), and did not know which ḥadīth to ask of him until his daughter informed them from behind a screen of a ḥadith to learn from him. (Musnad Aḥmad, 33:401) From the blessed time of the Salaf, immense care would be taken to avoid intermingling – and this was despite the fact that their hearts were infinitely purer than ours.
The Qur’ān says that if men (i.e. the male ṣaḥābah) are to ask something of the wives of the Prophet (ṣallallāhu ‘alayhi wasallam), they are to do so “from behind a screen” because “that is purer for your hearts and their hearts”. (Qur’ān, 33:53)
If the purest of hearts, that of the male companions and the wives of the Prophet, are affected by such interactions, people after them are in far greater need of such measures.
Not Intermingling at the Funeral Procession
According to a group of the imāms, it is recommended to stand behind the bier as it is being carried to its burial place. However, al-Ṭaḥāwī recorded from ‘Umar ibn al-Khaṭṭāb (raḍiyallāhu ‘anhu) and his student, al-Aswad ibn Yazīd, that they would at times walk in front of the bier because women were following it from behind. This was done in order to avoid mixing with them.[15]
Al-Ṭaḥāwī says: “[The students of Ibn Mas‘ūd] would discourage [walking in front of the bier] and then would do it for an excuse, as that is better than mixing with women when they are close to the bier.” (ibid.) Badr al-Dīn al-‘Aynī al-Ḥanafī adds in his commentary: “because mixing (mukhālaṭah) with non-related women is ḥarām, while going ahead of the bier is permissible.” [16]
Shāfi‘ī Imāms Forbidding Intermingling
Abū ‘Abdillāh al-Ḥalīmī (338 – 403 H), one of the major early Shāfi‘ī mujtahids, said: “Allāh says: ‘O you who believe, protect yourselves and your families from the Fire.’ Included in the totality of this is that a man protects his wife and daughter from mixing with men and conversing with them and being alone with them.” [17]
Al-Māwardī (364 – 450 H), another major early Shāfi‘ī authority, said: “A woman is forbidden from mixing with men and is ordered to stay in the house [when there is no need to come out].” [18]
Abū Isḥāq al-Shīrāzī (393 – 476 H), another major Shāfi‘ī authority, states: “[Jumu‘ah] is not obligatory on a woman because of what Jābir (raḍiyallāhu ‘anhu) narrated…and because she may mix with men and that is ḥarām.” [19]
Imām al-Ghazālī (450 – 505 H) said: “When the speaker is a non-elderly man (shābb), attractive to women in dress and appearance, with plenty of poems, gestures and movements, and women attend his gathering, this is an abomination (munkar) which must be prevented, since the corruption in this is greater than the benefit…It is obligatory to erect a screen/barrier between men and women that prevents seeing [one another], as that is also an anticipated cause of corruption. Norms bear testimony to these abominations.” [20] Note, al-Ghazālī wrote this more than nine-hundred years ago.
Imām Mālik on a Woman Eating with her Husband’s Friends
Some refer to the statement of Imām Mālik in his Muwaṭṭa’ on a woman eating with her husband or brother along with their male companions who are unrelated to her. However, an early Mālikī authority from ‘Irāq, Abū Bakr Muḥammad ibn al-Jahm (d. 329 H), explains that Imām Mālik is here referring to an elderly woman (‘ajūz/mutajāllah). [21]
This is consistent with Imām Mālik’s other remarks, as he clearly opposes intermingling and makes distinctions between elderly and non-elderly women. It is narrated in the ‘Utbiyyah that Imām Mālik said: “I believe the ruler is to head towards workers on account of women sitting with them, and I believe he is not to leave a non-elderly woman sitting by these workers; as for an elderly woman and a lowly slave, who would not be suspect for sitting, and nor would the one sitting next to her be suspect, I see no problem with that.” [22]
Ibn Rushd al-Mālikī (450 – 520 H) comments on this passage from al-‘Utbiyyah: “Indeed the Messenger of Allāh (Allāh bless him and grant him peace) said: ‘I did not leave a temptation more harmful for men than women,’ and he said: ‘Create distance between the persons of men and women.’” [23]
Furthermore, Imām Mālik states, as reported in the Muwaṭṭa’, that a man may give salām to an elderly woman, but not to a non-elderly woman.
RELATED: Yes, How Women Dress Is Everyone’s Business
Imām Abū Ḥanīfah Forbids Women from Attending the Masjids
Imām Abū Ḥanīfah and his students did not allow non-elderly women emerging for Ṣalāh (al-Aṣl, 1:365), let alone another activity not sanctioned in Sharī‘ah and not based on genuine need. The reason for this is to prevent men and women interacting or being tempted by one another to engage in the impermissible (e.g. looking with desire, speaking unnecessarily, touching etc.).
Ikhtilāṭ Vs Khalwah
Some people argue that since mixing is not khalwah (being in solitude with a woman), it is not a sin. But khalwah is a separate, graver, sin, while mixing and intermingling is also a sin, though of a lesser category. The fact that intermingling does not necessarily entail khalwah does not mean it is not sinful.
RELATED: Is Islamic Gender Separation a Sign of Backwardness?
Conclusion: Statement of Ibn al-Ḥājj
In short, it is not permissible for non-elderly men and women to remain unnecessarily in a place where each gender is not designated their own separate area/space. Difficulties encountered in adhering to this principle does not negate its importance. Those engaged in this sin should try to eliminate it from their lives, or at minimum reduce it as far as possible, and constantly turn to Allāh in tawbah and ask Him to make for them a means to leave it completely. The corruption in the present time and the prevalence of such immoral practices and attitudes does not justify becoming lax or complacent about these matters. Rather, because of this prevalence, it would be a greater necessity to draw attention to its prohibition.
In this respect, I end with this fitting quote from the great Mālikī imām, Ibn al-Ḥājj (ca. 657 – 737 H), who lived more than seven-hundred years ago:
[The learned man] should teach [his womenfolk] the Islāmic teaching (sunnah) of coming out when she is compelled to do so. It has been transmitted that a woman comes out in the lowliest and roughest of her clothing, dragging her cloak behind her [to the length] of one hand span or an arm’s length…The Islāmic teaching (sunnah) has stipulated that her walking should be along the walls…Look, Allāh have mercy on us and you, at these teachings (sunan), how they have been erased in our time, to the point that they have come to be like something unknown, because of what [women] do of the opposite of these Shar‘ī states. Thus, a woman sits at home as is known of her normal manner, with lowly garments and avoiding adornment…and then when she wishes to come out, she becomes clean and adorned, looks to the finest clothing and jewellery she possesses and wears it, and then comes out on the road as if a bride that has appeared; and she walks in the middle of the road, mixing with men, and they have a way of walking – to the point that the men, I mean the righteous amongst them, retreat to the walls to make space for them on the road; while others mix with them…All of this is caused by not looking to the sunnah and its principles, and what the Salaf of this ummah (Allāh be pleased with them) have passed upon. When a learned person draws attention to this and its likes, these holes are closed, and the blessing of that would be hoped for everyone. Those who turn back from what ought not be, this is an excellent destination, and those who do not turn back will know that he/she is engaging in sin and so will remain broken hearted due to that. The goodness in being broken is known, and it is hoped the one who is broken will repent and turn back. [24]
Note: Circumstances and situations which arise in the land of non-Muslims, or in lands that have adopted non-Muslim norms, that are beyond our control, and which might temporarily constrain us to enter into environments of free-mixing to fulfil a genuine personal need (ḥājah), cannot justify introducing such an abomination in places under our control (like private residences or masjids) or entering such places without need. “Need” here refers to something that to avoid would cause unbearable distress and hardship to individuals (Asbāb al-‘Udūl, p261). For example, to not go into the market to purchase basic necessities would undoubtedly cause unbearable distress. There is no ḥājah for introducing free-mixing within homes/masjids/madrasahs, or to enter places where it is taking place without any need.
Notes
Ṣaḥīḥ al-Bukhārī, 4750; Fatḥ al-Bārī, Dār Ṭaybah, 10:386 
ibid. 10:395 
Ṣaḥīḥ al-Bukhārī, 4750; Fatḥ al-Bārī, Dār Ṭaybah, 10:387 
Ṣaḥīḥ al-Bukhārī, 6248 
Ṣaḥīḥ al-Bukhārī, 865; Fatḥ al-Bārī, 3:109-10 
Ṣaḥīḥ al-Bukhārī, 372; Fatḥ al-Bārī, 2:89 
Ṣaḥīḥ al-Bukhārī, 850; Fatḥ al-Bārī, 3:89 
ibid. 3:92-3 
Sunan Abī Dāwūd, 460; Badhl al-Majhūd, Dār al-Bashā’ir al-Islāmiyyah, 3:186 
(see: darulmaarif.com/women-attending-the-masjid-a-clarification/). 
Akhbār Makkah, Dār Khaḍir, 1:252 
Akhbār Makkah, Dār Khaḍir, 1:252 
Hidāyat al-Sālik, p1022-3; al-Fatāwā al-Kubrā al-Fiqhiyyah, 1:201-2 
Ṣaḥīh Ibn Ḥibbān, 5601 
Sharḥ Ma‘ānī al-Ᾱthār, 1:485 
Nukhab al-Afkār, 7:268 
al-Minhāj fī Shu‘ab al-Imān, 3:398 
al-Ḥāwi al-Kabīr, 2:51 
al-Muhadhdhab, Dār al-Qalam, 1:358 
Iḥyā’ ‘Ulūm al-Dīn, Dār al-Minhāj, 4:639 
al-Jāmi‘ fi l-Sunan wa l-Ᾱdāb wa l-Maghāzī wa l-Tārīkh, 214 
al-Nawādir wa l-Ziyādāt, 8:243; al-Bayān wa l-Taḥṣīl, 9:335 
ibid. 9:336 
al-Madkhal, 1:244-5 

The Muslim Skeptic

Hadhrat Hasan Basri

Hadhrat Hasan Basri was a Taabi-ee who had the good fortune of meeting 120 Sahaabah among whom 70 were participants of the Battle of Badr. He was the mureed of Hadhrat Hasan, the son of Hadhrat Ali (radhiyallahu anhu). According to another version recorded in Tuhfah, it is said that he was the mureed of Hadhrat Ali (radhiyallahu anhu) who had conferred on him the mantle of spiritual mentorship (i.e. made him his Khalifah in the spiritual realm).
The fear of Maut was so overwhelming in him that from the time of his youth when he pledged himself to prepare for the Aakhirah, he never laughed until death overtook him at the age of 70.
For his entire life, until the age of 70, he always remained with wudhu.
Once a Wali said: “Hasan has surpassed us all because the whole creation is in need of his knowledge while he needs none besides Allah Ta’ala. He is therefore our chief.”
Hadhrat Hasan was asked: “What is the meaning of Islam and who is a Muslim?” He replied: “Islam is in the books and Muslims are in the grave.”
When asked: “What is pure Deen?”, he said; “Piety”. People asked: “What destroys piety?” He said: “Greed and desire.”
Hadhrat Hasan said that an ill physician (i.e. spiritual mentor) should first treat himself before treating others (i.e. he should first reform himself morally and spiritually).
People complained: “Our hearts are asleep, hence your advices do not benefit us.” Hadhrat Hasan said: “Your hearts are dead. A sleeping person can be woken up, but a dead man cannot be aroused.”
Someone said to Hadhrat Hasan: “Some people overwhelm our heart with fear with their talks.” (He was referring to the advices of Hadhrat Hasan.) He replied: “It is better today to be in the company of those who instil fear in you so that tomorrow on the Day of Qiyaamah you will have hope in the mercy of Allah.”

  1. A man said to him: “Some people find fault with your statements and criticize you.” Hadhrat Hasan replied: “I find myself full of fault. While I am searching for Divine Proximity, I cherish the desire for Jannat. But both these attitudes are contradictory. Furthermore, I do not hope to be spared from the criticism of people. Even Allah Ta’ala, The Absolute One, has not been spared by their tongues.”

A SLANDER AGAINST HADHRAT UMAR AND SHIFA BINT ABDILLAH (Radhiyallahu anhuma)

THE PHANTOM LADY MARKET SUPERVISOR

Question

Currently in certain quarters, women (backed by certain Ulama) are supporting the stance of women being allowed to take up a profession and venture into different areas of work.

Amongst the proofs cited by these people, one seems to be their main point of support, i.e. the appointment of Umar (radhiallahu anhu) of Shifaa (radhiallahu anha) in the marketplace.

Answer

The claim that the noble Sahaabiyyah, Hadhrat Shifa Bint Abdullah (Radhiyallahu anha) was appointed supervisor  of the market in Madinah by Hadhrat Umar (Radhiyallahu anhu) is a satanic calumny fabricated by Ibleesi ‘scholars’ and hadith fabricators whose brains  have been vermiculated with kufr and zina cravings. The motive of these agents of Iblees whose brains are necrotized with immorality is to provide grounds and justification for the western kuffaar concept of gender equality which in reality is a satanic licence for promiscuous interaction, immorality and fornication.

The plot is to drag females into the public domain to gratify the lustful cravings of fussaaq, fujjaar and kuffaar. The noble Lady, Hadhrat Shifa Bint Abdullah (Radhiyallahu anha) was NEVER the supervisor of the marketplace. She was NOT appointed market supervisor, neither by Hadhrat Umar (Radhiyallahu anhu) nor by anyone else. It is a filthy slander uttered by evil agents of Iblees.

The womanising rubbish, moron ‘scholars’ of our age are desperately clinging to this confirmed fabrication like a drowning man clutches at straws. Regarding this slanderous narration, Imaam Maalik (Rahmatullah alayh) said:

“It (this narration) is not authentic. Therefore, do not pay any attention to it. Verily, it is among the conspiracies of the fabricators in Hadith.”

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FASTING AND HAZRAT AADAM A.S.

After Hadhrat Nabi Aadam (Alayhis salaam) had mistakenly ate from the forbidden tree in Jannat, he sincerely repented. However, his Taubah was not accepted for 30 days because the athr (effect) of the haraam fruit was still in his bodily system. The athr was eliminated only after 30 days. When he was totally purified even physically of the evil effects of the forbidden fruit, his Taubah was accepted. Thus, 30 days fasting became the practice and speciality of the Ummat of Rasulullah (Sallallahu alayhi wasallam).
This is the view proffered by the Sufiya (Auliya). Haafiz Ibn Hajar (Rahmatullah alayh) claims that there is no authentic Sanad for this narration of the Sufiya. But his view is not the final word. The illustrious Sufiya who were great Auliya made no false claims. They were not fabricators of Ahaadith. Ibn Hajr’s view is consequently simply set aside. While the views of the Sufiya revealed by way of Kashf and Ilhaam are not Shar’i Dalaa-il on which ahkaam could be formulated, they may not be dismissed as fabrications and baseless.

ASSOCIATES IN BAATIL

Once Hadhrat Isaa (alayhis salaam) together with his Hawariyyeen (Companions) passed by a village. Everything was in ruins and desolate. Human skeletons were lying all over the show. Hadhrat Isaa (alayhis salaam) said to the Hawariyyeen that these people were destroyed by the Wrath of Allah Ta‟ala. The Companions wished to know more of the condition of the destroyed people. Hadhrat Isaa (alayhis salaam) made dua to Allah Ta‟ala. He was instructed to call the skeletons during the night time. During the night, Hadhrat Isaa (alayhis salaam) mounted a small hill and called out: “O people of the village!” Someone from the village responded: “What is your command, O Roohullaah!”
Nabi Isaa: What is the state of your people?
Skeleton: One night we were sleeping well. Suddenly in the morning we were dumped into Jahannum.
Nabi Isaa: What is the reason?
Skeleton: We were engrossed in the love of the world and followed the transgressors.
Nabi Isaa: To what extent did you love the world?
Skeleton: As much as a baby loves its mother. When the mother appears, the baby becomes happy and when the mother disappears the baby grieves and cries.
Nabi Isaa: Why do your companions not speak?
Skeleton: There are reins of fire on their mouths and the Angels are pulling at these reins. These Angels are of foul temper.
Nabi Isaa: How do you then speak?
Skeleton: I was not one of them. But, since I associated with them the punishment overtook me too. Now I have been hung up on the brink of Jahannum. I do not know if I will be saved or flung into the Fire.” (Nazhatul Basaateen)

The Ambiya of Allah

The Ambiya of Allah

“And narrate to them the stories (of the Ambiya and Auliya) so that they reflect.” (Qur’aan) 

“Everything We narrate to you from the stories of the Messengers is  to strengthen your heart. In these (stories) have come the Truth (Haqq), Advice (Naseehat) and a Reminder for the Mu’mineen.” (Hood, Aayat 120) 

In these Verses Allah Ta’ala addresses our Nabi (Sallallahu alayhi wasallam). The stories of the Ambiya and Rusul of bygone times served the purpose of strengthening even the heart of Rasulullah (Sallallahu alayhi wasallam). 

These stories fortify the hearts of the Mu’mineen by virtue of the spiritual blessings with which they are imbued. The stories of the Ambiya and the Auliya remind the Mu’mineen of the objective (Maqsood) of life on earth. These narratives slacken worldly ties, forge greater affinity and concern for the Aakhirat, and draw the servant closer to his Rabb. 

The firmness of resolve, the patience and the sufferings of the Ambiya (Alayhimus salaam) are narrated by Allah Ta’ala so that we gain inspiration to tread the Path leading to Allah Ta’ala – the Path which all the Ambiya (Alayhimus salaam) came to show. 

While we, people of gross Imaani deficiency, are not expected to meticulously implement in practical life the extreme and lofty state of Zuhd (Austerity and Abstemiousness) of the Ambiya, the minimum and fundamental requisite is to walk in their Shadow and to meticulously follow the Sunnah of our Nabi Muhammad (Sallallahu alayhi wasallam) whose Ta’leem is the embodiment of all the virtues and excellences of all the Ambiya (Alayhimus salaam). 

The Ambiya (Alayhimus salaam) were mocked, jeered, persecuted and tortured. Numerous of them were horribly put to death by the kuffaar. Their lives were one String of Sacrifices like a string of pearls. Worldly prosperity, wealth and luxury were bestowed to some Ambiya. They were exceptions to the general rule ordained by Allah Ta’ala for His Ambiya (Alayhimus salaam). 

Thus, in addition to Nubuwwat, Allah Ta’ala bestowed kingdom to Nabi Sulaimaan (Alayhis salaam), and immense wealth to Nabi Ayyub (Alayhis salaam). But this was not the norm for the Ambiya (Alayhimus salaam). The mission of the Ambiya was the Maqsood of the Aakhirah, not the Dunya which Rasulullah (Sallallahu alayhi wasallam) said is jeefah (carrion).

The Mu’mineen were not created for enjoying this worldly jeefah. That is why Rasulullah (Sallallahu alayhi wasallam) said:

“What is my relationship with this world? My similitude is that of a traveller on horseback in the desert resting in the shade of a tree. Then he departs (issuing forth into the desert, heading for his destination – home).”

Our destination and home is Jannat.

AmbiyaOfAllah

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