Whoever Curses Time Wrongs Allah !!

Whoever Curses Time Wrongs Allah !!

Allah (swt ), says:

“ And they say: “There is nothing but our life in this world: We die and we live and nothing destroys us except time.“ And they have no knowledge of it, they only conjecture” (Qur’an 45:24)

Allah (swt ), Most Glorified, Most High, informs us in this verse about the disbelieving dahris¹ from among the Arabs and others, who do not believe in any life, save the life of this world, nor in the Rabb and Creator, Allah (swt ), Most High. They believe that nothing causes death except the passage of time. Then Allah (swt ), Most Glorified, Most High, refutes their claims, saying that they have absolutely no evidence for what they claim, but instead, depend upon surmise and their own vain opinions.

Benefits Derived From This Verse

1. That attributing good or evil to the passage of time is a sign of atheism.

2. Confirmation of a life after death for mankind.

3. That ad-dahr (time) is not one of Allah’s Names.

Relevance of This Verse to the Subject of the Chapter

That the verse rejects those who attribute events to time, for they commit a great wrong against Allah (swt ).

Relevance of This Verse to the Subject of Tawheed

That it rejects those who attribute events to time, because in so doing, they are ascribing a partner to Allah (swt ), for it is He, Alone Who decrees what will be and what will not be.

It is authentically reported on the authority of Abu Hurairah (ra ) that the Prophet (saas ) said: “Allah (swt ), Most Blessed, Most High, says: “The son of Adam wrongs Me: He curses time, though I am time: In My Hands are all things and I cause the night to follow the day.” ² In another narration, He (saas ) says: “Do not curse time, for verily, time is Allah (swt ).”

Allah (swt ), Most Glorified, Most High informs us in this Hadith Qudsi, that man commits a great wrong against Allah (swt ) when he curses time and attributes the occurrence of events to it, for Allah (swt ) is the Rabb of time and the Disposer of affairs and it is by His Qadr that events take place. Therefore to curse time is to curse the Owner of time.

In the second narration, the Prophet (saas ) forbids us from cursing time, saying that Allah (swt ) is the Owner of time and the Disposer of it and all events and affairs, and this is confirmation of what was reported in the preceding Hadith Qudsi.

Benefits Derived From This Hadith

1. The forbiddance of cursing time.

2. That no actions may be attributed to time.

Relevance of This Hadith to the Subject of the Chapter

That it proves that to curse time is to commit a great wrong against Allah (swt ).

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that cursing time is a great wrong against Allah (swt ), because those who do so believe that it is time which causes events to take place and this is shirk in Tawheed Ar-Ruboobiyyah, for it is Allah (swt ), Alone Who determines events.

Footnotes

. Dahris: An atheistic sect among the Arabs, their views are widely held in the West today: There is no God, no Resurrection, no punishment, no reward etc., etc.

. Narrated by Bukhari.

Weeping from the fear of Allah and upon His remembrance

Weeping from the fear of Allah almighty is recommended (mandoob) and the evidence for this is the Kitab and Sunnah:
As for the Kitab: “Do you then wonder at this recital (the Qur’an)? And you laugh at it and weep not.” [TMQ an-Najm:59-60]

“And they fall down on their faces weeping and it adds to their humility.” [TMQ Al-Israa':109]

“When the Verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating and weeping.” [TMQ Maryam:58]

As for the Sunnah:

Ibn Mas’ud narrated that the Prophet pbuh said: “Recite the Qur’an to me.” He said to the Prophet, ‘Should I recite the Quran before you whereas it has been revealed unto you?’ At this the Prophet said, ‘I love it more to hear the Quran from someone else.’ Then ‘Abdullah b. Masud recited the chapter of ‘An-Nisa’. When he recited the verse, ’How will it be them, when We shall bring out of each community, a witness, and We shall bring thee against these as witnesses..’ (4:41), the Prophet said, ‘This is enough.’ When Ibn Masud saw the face of the Prophet, he saw tears rolling down both his eyes.” (Agreed upon).

Anas narrated: the Messenger of Allah (saw) addressed us such that I have not heard the like before: “If you knew what I know you would have laughed less and cried more. So the companions covered their faces as they were crying and sniffling.“ (Agreed upon).

Abu Hurayrah narrated that the Messenger of Allah (saw) said: “Allah will give shade to seven, on the Day when there will be no shade but His… and a person who remembers Allah in seclusion and his eyes become flooded with tears.” (Agreed upon).

Ibn ‘Umar narrated when the pain of the Messenger of Allah (saw) increased he was asked about who would lead the prayer. He said: “Tell Abu Bakr to lead the people in the prayer.” ‘Ayisha said, “Abu Bakr is a soft-hearted man and he would be over-powered by his weeping.” This is the narration of al-Bukhari, in the narration of Muslim the text is: ‘Ayisha said: “O Messenger of Allah, Abu Bakr is a soft hearted man and if he recites Qura’an he will not be able to control his weeping…” (Agreed upon).

Anas narrated that the Messenger of Allah (saw) said to Ubay b. Ka’b: “Allah ‘azza wajalla commanded that I recite to you the ayah:  “Those who disbelieved…” [TMQ Al-Bayyinah:1] “He said: “Allah is referring to me?” He said: “Yes”. So Ubay wept. (Agreed upon)

Abu Hurayrah narrated that the Messenger of Allah (saw) said: “One who weeps out of fear of Allah, will not enter the Hell till milk returns back in the udder; and the dust raised on account of fighting in the path of Allah and the smoke of Hell will never exist together.” Reported at-Tirmizi who said the hadith is hasan sahih.

Narrated by Ibrahim b. Abd ar-Rahman b. ‘Awf that some food was brought to ‘Abd ar-Rahman b. ‘Awf whilst he was fasting, so he said:  “Mus’ab b. ‘Umayr has been killed. He was better than me. We did not find anything to shroud him except if it covered his head his legs were left uncovered, and if it covered his legs his head was left uncovered. Hamzah has been killed and he was better than me. Then Allah endowed us with the (bounties of) world. I really fear that our reward has been bestowed on us early (in this world).” He began to cry and sob and could not eat.

Al-’Irbaad b. Saariyah said: “The Messenger of Allah gave us a sermon by which our hearts were filled with fear and tears came to our eyes….” Reported by Abu Dawud and at-Tirmizi. The latter said the hadith is hasan sahih.

Anas reported that the Prophet (saw) said: “The one who remembers Allah and his tears flow from the fear of Allah, until his tears fall on the ground he will not be punished on the Day of Judgment.” Reported by al-Haakim who declared it sound and az-Zahabi agreed.

Abu Rayhaana said: We went on an expedition with Allah’s Messenger (saw) and I heard him say: “The fire is forbidden to the eye which weeps from the fear of Allah, stays awake in the path of Allah (Jihad) and I forgot the third, but afterwards I heard that he said ‘the eye which lowered it gaze from that which Allah has forbidden to see.” Reported by Ahmad and al-Haakim. The latter declared the hadith as sound and az-Zahabi and an-Nasaa’i agreed with him on this. The narration here is that of a-Nasaa’i).

Narrated by Ibn Abu Mulaykah; we sat with ‘Abd Allah b. ‘Amr in Hijr who said: “Weep, and if you cannot weep, then pretend to weep (out of fear of Allah) I swear by Him in whose hand my life is that if any of you really knew, you would plead until your voice went, and pray until your back was broken.”

It has been narrated that ‘Ali said: “None amongst us had a horse on the day of Badr except al-Miqdad and I saw no one praying the night except the Messenger of Allah who prayed under the tree and wept until the morning.” Reported by Ibn Khuzamyah in his Sahih.

Thawban narrated that the Messenger of Allah (saw) said: “Blessed is the one who controlled himself, his house accommodated him and wept for his sins.” Reported by at-Tabaraani who declared it hasan.

Celebrating Valentine’s Day an Islamic Perspective

Allah has chosen for us Islam as our religion and He will not accept any other religion from anyone, as He says (interpretation of the meaning):

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers” [Aal 'Imraan 3:85]

And the Prophet (peace and blessings of Allah be upon him) told us that groups of his ummah would follow the enemies of Allah in some of their rituals and customs, as it says in the hadeeth of Abu Sa’eed al-Khudri (may Allah be pleased with him), who narrated that the Prophet (peace and blessings of Allah be upon him) said: “You will certainly follow the ways of those who came before you, span by span, cubit by cubit, until even if they were to enter a lizard’s hole, you would follow them.” We said, “O Messenger of Allah, (do you mean) the Jews and Christians?” He said, “Who else? !” (Narrated by al-Bukhaari in al-I’tisaam bi’l-Kitaab wa’l-Sunnah, Baab Qawl al-Nabi (peace and blessings of Allah be upon him) La tattabi’unna Sanan man kaana qablakum, 8/151; and by Muslim in Kitaab al-’Ilm, Baab Ittibaa’ Sanan al-Yahood wa’l-Nasaara, 4/ 2054)

The story of the Festival of Love (Valentine’s Day)

The Festival of Love was one of the festivals of the pagan Romans, when paganism was the prevalent religion of the Romans more than seventeen centuries ago. In the pagan Roman concept, it was an expression of “spiritual love”. There were myths associated with this pagan festival of the Romans, which persisted with their Christian heirs. Among the most famous of these myths was the Roman belief that Romulus, the founder of Rome, was suckled one day by a she-wolf, which gave him strength and wisdom. The Romans used to celebrate this event in mid-February each year with a big festival. One of the rituals of this festival was the sacrifice of a dog and a goat. Two strong and muscular youths would daub the blood of the dog and goat onto their bodies, then they would wash the blood away with milk. After that there would be a great parade, with these two youths at its head, which would go about the streets. The two youths would have pieces of leather with which they would hit everyone who crossed their path. The Roman women would welcome these blows, because they believed that they could prevent or cure infertility.

The connection between Saint Valentine and this festival

Saint Valentine is a name which is given to two of the ancient “martyrs” of the Christian Church. It was said that there were two of them, or that there was only one, who died in Rome as the result of the persecution of the Gothic leader Claudius, c. 296 CE. In 350 CE, a church was built in Rome on the site of the place where he died, to perpetuate his memory. When the Romans embraced Christianity, they continued to celebrate the Feast of Love mentioned above, but they changed it from the pagan concept of “spiritual love” to another concept known as the “martyrs of love”, represented by Saint Valentine who had advocated love and peace, for which cause he was martyred, according to their claims. It was also called the Feast of Lovers, and Saint Valentine was considered to be the patron saint of lovers.

One of their false beliefs connected with this festival was that the names of girls who had reached marriageable age would be written on small rolls of paper and placed in a dish on a table. Then the young men who wanted to get married would be called, and each of them would pick a piece of paper. He would put himself at the service of the girl whose name he had drawn for one year, so that they could find out about one another. Then they would get married, or they would repeat the same process again on the day of the festival in the following year. The Christian clergy reacted against this tradition, which they considered to have a corrupting influence on the morals of young men and women. It was abolished in Italy, where it had been well-known, then it was revived in the eighteenth and nineteenth centuries, when in some western countries there appeared shops which sold small books called “Valentine’s books”, which contained love poems, from which the one who wanted to send a greeting to his sweetheart could choose. They also contained suggestions for writing love letters.

It was also said concerning the origins of this holiday that when the Romans became Christian, after Christianity had become widespread, the Roman emperor Claudius II decreed in the third century CE that soldiers should not get married, because marriage would distract them from the wars they used to fight. This decree was opposed by Saint Valentine, who started to perform marriages for the soldiers in secret. When the emperor found out about that, he threw him in jail and sentenced him to execution. In prison, he (Saint Valentine) fell in love with the jailer’s daughter, but this was a secret because according to Christian laws, priests and monks were forbidden to marry or fall in love. But he is still regarded highly by the Christians because of his steadfastness in adhering to Christianity when the emperor offered to pardon him if he forsook Christianity and worshipped the Roman gods; then he would be one of his closest confidantes and he would make him his son-in-law. But Valentine refused this offer and preferred Christianity, so he was executed on 14 February 270 CE, on the eve of February 15, the festival of Lupercalis. So this day was named for this saint.

Among the most important symbols of this holiday:

1 – Expressing joy and happiness on this occasion, as on their other major festivals.

2 – Exchanging red roses, which are an expression of love, the “spiritual love” of the pagans or the “love” of the Christians. Hence it is known to them as the Feast of Lovers.

3 – The sending of greetings cards. On some of these cards are pictures of “Cupid”, who appears as a child with two wings, carrying a bow and arrows. This was the god of love of the pagan Romans – exalted be Allah far above their fabrications and their association of others with Him.

4 – Exchange of words of love and desire in the greetings cards which they send to one another, in verse, prose and short phrases. Some of the cards contain comical pictures and funny words, and they often contain the phrase “be my Valentine”. This represents the Christian concept of this festival after it was taken from the pagan concept.

5 – In many western countries, parties are held during the day and in the evening, where there is mixing of men and women, and dancing. Many of them send gifts such as roses and boxes of chocolates to their wives, friends and those whom they love.

Islamic Perspective:

1. In Islam, the festivals are clearly defined and well established, and no additions or subtractions may be accepted. They are an essential part of our worship and there is no room for ijtihaad or personal opinion. They have been prescribed for us by Allah and His Messenger (peace and blessings of Allah be upon him). Ibn Taymiyah (may Allah have mercy on him) said: “Festivals are part of the laws, clear way and religious ceremonies of which Allah says (interpretation of the meaning): ‘To each among you, We have prescribed a law and a clear way [al-Maa'idah 5:48] ‘For every nation We have ordained religious ceremonies which they must follow’ [al-Hajj 22:67] like the qiblah (direction faced in prayer), prayer and fasting. So there is no difference between joining them in their festival and joining them in their other rituals. Agreeing with the whole festival is agreeing with kufr. Agreeing with some of their minor issues is the same as agreeing with them in some of the branches of kufr.

The Prophet (peace and blessings of Allah be upon him) referred to the fact that every nation has its own festivals when he said: ‘Every nation has its own Eid and this is our Eid’ (al-Bukhaari , 952, Muslim, 1892).” (al-Iqtidaa’, 1/471-472)

2. Celebrating Valentine’s Day means resembling or imitating the pagan Romans, then the Christian People of the Book in their imitation of the Romans in something that was not a part of their religion. If it is not allowed to imitate the Christians in things that really are part of their religion – but not part of our religion – then how about things which they have innovated in their religion in imitation of idol-worshippers?!

Imitating the kuffaar in general -whether they are idol-worshippers or People of the Book – is haraam, whether that imitation is of their worship – which is the most serious form – or of their customs and behaviour. This is indicated by the Qur’an, Sunnah.

(i) From the Qur’an: Allah says (interpretation of the meaning): “And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment” [Aal 'Imraan 3:105]

(ii) From the Sunnah: the Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them.” (narrated by Ahmad, 2/50; Abu Dawood, 4021) Shaykh al-Islam (Ibn Taymiyah) said: “This hadeeth at the very least indicates that it is haraam to imitate them, although the apparent meaning implies that the one who imitates them is a kaafir, as Allah says (interpretation of the meaning): ‘And if any amongst you takes them (as Awliyaa’ [friends and helpers]), then surely, he is one of them’ [al-Maa'idah 5:51].” (al-Iqtidaa’, 2/722-725)

3. The purpose of Valentine’s Day in these times is to spread love between all people, believers and disbelievers alike. Undoubtedly it is haraam to love the kaafirs. Allah says (interpretation of the meaning): “You (O Muhammad) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger (Muhammad), even though they were their fathers or their sons or their brothers or their kindred (people)…” [al-Mujaadilah 58:22] Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: “Allah tells us that there is no believer who takes a kaafir as a close friend. Whoever takes a kaafir as a close friend is not a believer. Outward imitation may be taken as a sign of love, so it is haraam.” (al-Iqtidaa’, 1/490).

The Fatwa of Shaykh ‘Abd-Allah ibn ‘Abd al-Rahmaan ibn Jibreen concerning celebrating this day

He was asked: the celebration of the so-called Feast of Love (Valentine’s Day) has become widespread among our boys and girls. This (Valentine) is the name of a saint who is venerated by the Christians, and this day is celebrated every year on February 14. They exchange gifts and red roses, and they wear red clothes. What is the ruling on celebrating this day, or exchanging gifts on this day? May Allah reward you with good.

He answered: Firstly, it is not permissible to celebrate such innovated festivals, because this is a newly-invented innovation (bid’ah) which has no basis in sharee’ah. So it is included in the hadeeth of ‘Aa’ishah (may Allah be pleased with her), who said that the Prophet (peace and blessings of Allah be upon him) said: “Whoever innovates something in this matter of ours (i.e., Islam) which is not part of it, will have it rejected” – i.e., it will be thrown back upon the one who innovated it.

Secondly, this involves imitating and resembling the kuffaar in venerating that which they venerate and respecting their festivals and holidays, and imitating them in some of their religious practices. In the hadeeth it says, “Whoever imitates a people is one of them.”

Thirdly, the things that result from that, such as partying, idle play, singing, music, insolence, impertinence, unveiling, wanton display, mixing of men and women, and the appearance of women before non-mahrams, etc., are all things which are haraam, or are means which lead to immorality. So it should not be justified as an excuse for relaxation and entertainment, or claims that they will not overstep the mark, because that is not right. The one who cares about himself should keep away from sin and all that leads to it. On this basis, it is not permissible to sell these gifts and roses, if one knows that the purchaser will celebrate these holidays, give them as gifts or otherwise use them to honour these days, so that the vendor will not be sharing in the guilt of the one who does this innovated action. And Allah knows best.

Hence, we Muslims ought not to follow in the footsteps of such innovations and superstitions that are common in what is known as the Valentine’s Day. No doubt that there are many irreligious practices that occur on that day, and those practices are capable of dissuading people from the true meanings of love and altruism to the extent that the celebration is reduced to a moral decline

We ask Allah to protect the Muslims from the harm of temptations and from the evil of their own selves and the plots of their enemies, for He is the All-hearing Who answers prayers. May Allah send blessings upon His slave and Messenger Muhammad, and upon all his family and companions. MAY ALLAH SWT SHOW US THE RIGHT PATH.. AMEEN… If you want to read more download this book Celebrating Valentine’s Day.

As Sabr

“And seek help in patience and As-Salah (the prayer). Truly, Allah is with As-Sabirin. And say not of those who are killed in the way of Allah, “They are dead.” Nay, they are living, but you do not sense (that). And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin Those who, when afflicted with calamity, say: “Truly, to Allah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (blessings) from their Lord, and mercy, and it is they who are the guided ones.” [al-baqarah: 153-157] 

Allah the Glorified explains in these verses the following:

1. After teaching us that Allah the Glorified sent from us messengers, reciting to us the signs of Allah, purifying us from idolatry, teaching us all that is incumbent upon us from beliefs and rules for us to live according to and for us to remember Allah and for us to invite to Islam. After that, Allah the Glorified ordered us to seek help with sabr (patience and steadfastness) and prayer.

The enunciation (mantooq) in these verses have an indicative meaning that the da’awah to Islam and practicing the Islamic Shari’ah is heavy and in it is hardship. So it is upon the Muslim to remain resolutely steadfast when faced with what comes to him during that. He carries during that two provisions that Allah the Glorified has explained: As-Sabr and Prayer.

2. Then Allah the Glorified mentioned types of affliction that afflict people while living according to Islam and carrying the da’awah to it. Allah also mentioned what is prepared for the sabireen because of that; the steadfast on the truth; those who, when met with a trial, say “inna lillah wa inna ilayhi raji’oon” (“Truly, to Allah we belong and truly, to Him we shall return.”). From the types of affliction mentioned by Allah and what is prepared of goodness for those who are worthy

a) Being killed in the way of Allah. This means that a person is killed while fighting the enemy of Allah to raise His word high, going forward, not deserting, steadfast in the theatre of battle. Such a person is living with Allah, although the rest of people don’t sense it, because he is absent; yet he is alive living a pure good life. “Whoever fights to raise Allah’s word high, advancing not deserting, he is in the way of Allah” (narrated by an-Nisaa’I, Ahmad and ad-Darami). “The souls of the martyrs are inside green birds and move about in Paradise wherever they wish.” (narrated by Muslim, at-Tirmidhi, Ahmad, ad-Darami and ibn Majah). 

b) Afflicted with something of fear, hunger and reduction in wealth, their selves and fruits. This is affliction of various types, so whichever of them afflicts a believer, then this is a trial: Fear, lack of security, poverty, hunger, reduction of wealth by losing it, reduction in their selves through illness or dying, or diminishing of fruits due to disease.

Allah mentioned (بِشَيْءٍ) ‘with something’, i.e. however was that affliction, small or big, then it is a trial and sabr (patience and steadfastness) in it has a great reward. “The Prophet (saw) would say ‘inna lillah wa inna ilayhi raji’oon’ when the lamp died down, so it was said to him about that, so he (saw) said ‘whatever harms a believer is an affliction, and for him is a reward’” [ad-Dar al-Manthoor 2/380, Tafseer al-Baydawi 1/125]

In the agreed upon hadith “There is no Muslim is pricked by a thorn or what is worse, except Allah raises him up a level and puts aside a mistake”

c) Allah the Glorified explained that when the believer shows sabr during a trial and says ‘lillah wa inna ilayhi raji’oon’, then there is for him a great reward “Salawat (blessings) from their Lord, and mercy, and it is they who are the guided ones.” How good is this great reward!! Allah’s pleasure, His mercy and guidance. Not only that, but for them is much good in this life as well.

Muslim reported that Umm Salmah said “I heard the Messenger of Allah (saw) saying ‘There is no Muslim afflicted by an affliction who says ‘lillah wa inna ilayhi raji’oon, allahumma ajjirni fi musibati wakhlaf li khairan minha’, except that Allah most High rewards him for his affliction and follows it with something better than it.’ She said ‘When Abu Salmah passed away I said as the Messenger of Allah (saw) had ordered me, so Allah most High sent a better successor to me, the Messenger of Allah (saw).” (al-Bukhari, at-Tirmidhi, Muslim and Abu Dawud)

3. Allah has ordered us to seek help with patience and prayer in carrying Islam, the da’awah and being firm on the truth. It has been authenticated that the Messenger (saw), if he was something was important to him, would retreat to the prayer. It is the consolation/delight of the believer, meeting his Lord Most Glorified through it, filling his heart with tranquillity by performing it. “Three things of this dunya have been made beloved to me: perfume, women and my delight is in the Prayer.”(an-Nisaa’i and Ahmad) So it gives the believer a powerful energy to resist the oppression and its people, and a true determination to remain firm on the truth; a true believer, unyielding nor weakening in his resolve.

Allah mentioned sabr before prayer, exposing the importance of sabr. Prayer is a relationship between the worshipper and his Lord. Sabr is a relationship between the worshipper and his Lord, and with himself and with the people. It is the measure of stability at the time of strain, calamities and difficulties.

As-Sabr

It is necessary for us to pause here to reflect upon as-Sabr, to remove the confusion existing with some of the Muslims around its meaning and reality.

Some people suppose that if a man withdraws in himself, becoming introverted and separate from the people, leaving the munkar and its people, seeing the sanctities violated, Allah’s limits unemployed, jihad cancelled, and he does not take a stand towards that, rather he is distant from it, leaving forbidding the munkar, some people suppose that such a man is a patient man (saabir). 

This is not the sabr that Allah has prepared for its people Jannaat an-Naeem (gardens of luxury), 

“Only those who are patient shall receive their reward in full, without reckoning.” [az-Zumar: 10], rather this is actual disability that the Messenger (saw) used to seek refuge from: “I seek refuge in Allah from the disability, laziness, cowardliness, stinginess, distress, sadness, being overcome with debt and dominance of men.” (al-Bukhari and Muslim)

Truly, as-Sabr is to say the truth and to do what is true, bearing the resultant harm in the way of Allah, without diverting, weakening or yielding.

As-Sabr is what Allah ranked made the consequence of taqwa with his saying 

“He who has Taqwa, and is patient, then surely, Allah makes not the reward of the gooddoers to be lost.” [Yousuf:90]

As-Sabr is what The Most Glorified associated with the mujahideen 
“And many a Prophet fought and along with him large bands of religious learned men. But they never lost heart for that which did befall them in Allâh’s Way, nor did they weaken nor degrade themselves. And Allâh loves As-Sâbirin.” [Aal-'Imraan:146]

It is the steadfastness at the affliction and the judgement; it leads to firmness, not to trembling; it leads to holding onto the Book, not to abandoning it with the excuse of the oppressiveness of the wounded. It is the steadfastness which increases one’s closeness to his Lord, not distance from Him 

“But he cried through the darkness : Lâ ilâha illa Anta (none has the right to be worshipped but You) Glorified are You. Truly, I have been of the wrong-doers.” [al-Anbia: 87] 

It is the steadfastness that sharpens one’s zeal, and brings closer the path to Paradise, the sabr of Bilal, Khubab and the family of Yasir; “Have Sabr, O family of Yasir, your appointment is with Jannah!” 

The sabr of Khubaib and Zayd; “By Allah, it is not preferable to me that Muhammad is now in the place he is and is harmed by a thorn and for me to be sitting with my family.” [said in reply to his enemies while he was being threatened with torture asking 'would you not prefer that Muhammad was in your place now?']

The sabr of those who hold back the hand of the oppressed without fearing the blame of the blamer “No, by Allah, you will hold back the hand of the oppressor, steer him to the truth and restrict him to the truth, or Allah will beat your heats together and blame you as He blamed the children of Israeel.” 

The sabr of the blessed marked family (i.e. having signs of their ablution and prayer on the last day), the companions of the Prophet of Allah (saw) the honest and truthful…

The sabr of the people of the written boycott (i.e. Bani Hashim), the boycotted of the mountain passes, the ones who migrated to Abyssinia and those persecuted for their saying ‘our Lord is Allah.’

The sabr of the Muhajirin and the Ansar in their jihad against the people of idolatry, the Persians and the Romans.

The sabr of the captives, ‘Abdullah bin Abi Hadhafah’s troop.

The sabr of the true, believing mujahideen.

The sabr for you to forbid the mukar and enjoin the ma’roof, not weakening in front of harm in the way of Allah.

The sabr for you to be a soldier in the army of the Muslims advancing to fight the enemies of Allah.

The sabr for you to be the substantiation of if The Most High’s statement 

“You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you and from those who ascribe partners to Allâh; but if you persevere patiently, and become Al-Muttaqûn then verily, that will be a determining factor in all affairs.” [Aal-'Imaran: 186] and His statement 

“And surely, We shall try you till We test those who strive hard and As-Sabirûn, and We shall test your facts” [Muhammad: 31] and His statement 

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin Those who, when afflicted with calamity, say: “Truly, to Allah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (blessings) from their Lord, and mercy, and it is they who are the guided ones” [al-Baqara:153-157]

How Khilafah Was Destroyed??? Very Important to Know !!!

On Monday 3rd March 1924 (28th Rajab 1342AH), the world woke to the news that Mustafa Kemal in Turkey had officially abolished the Khilafah. That night Abdul-Mejid II, the last Khaleefah of the Muslims, was bundled in to a car with a suitcase of clothes and money and exiled from Turkey, never to return. This is how 1342 years of Islamic rule ended. The following is a historical account of the actions of the colonial powers in first sowing the seeds of disunity amongst Muslims by implanting the idea of nationalism and then finally administering the destruction of the Khilafah state by their treacherous agents. 

A few months after the destruction of the Khilafah on 24th July, Turkey’s independence was officially recognised with the signing of the Lausanne Treaty. Britain and its allies withdrew all their troops that had occupied Turkey since the end of the First World War. In response to this, protests were made in the House of Commons to the British Foreign Secretary Lord Curzon, for recognising Turkey’s independence. Lord Curzon replied, “The situation now is that Turkey is dead and will never rise again, because we have destroyed its moral strength, the Caliphate and Islam.”

As admitted by Lord Curzon, Britain along with France played a pivotal role in destroying the Khilafah and carving up the Muslim lands between them. Their plans against the Khilafah were not just a reaction to the Khilafah siding with Germany in World War I. These plans were set in motion hundreds of years ago finally coming to fruition when the Uthmani Khilafah began to rapidly decline in the mid eighteenth century.

The first attempt at destroying the unity of Islam came in the 11th century when Pope Urban II launched the first crusade to occupy Al-Quds. After 200 years of occupation the crusaders were finally defeated at the hands of Salahudeen Ayyubi. In the 15th century Constantinople was conquered and the last stronghold of the Byzantine Empire defeated. Then in the 16th century the Islamic State swept across southern and eastern Europe carrying Islam to its peoples. Consequently millions of people in Albania, Yugoslavia, Bulgaria and other countries embraced Islam. After the siege of Vienna in 1529 Europe formed alliances to stop the Khilafah’s expansion in to Europe. It was at this point the crusaders animosity towards Islam and the Khilafah was revived and plans were hatched to deal with this “Oriental Problem” as it became known.

Count Henri Decastri, a French author wrote in his book entitled ‘Islam’ in 1896:
“I cannot imagine what the Muslims would say if they heard the tales of the mediaeval ages and understood what the Christian orators used to say in their hymns; all our hymns even those which emerged before the 12th century emanated from one concept which was the cause of the crusades, these hymns were filled with hatred towards the Muslims due to the total ignorance of their religion. As a result of those hymns and songs, hatred against that religion became fixed in people’s minds, and the erroneous ideas deeply rooted, some of which are still carried nowadays. Everyone used to regard the Muslims as polytheists, disbelievers, idol worshippers and apostates.”

After their defeat the crusaders realised that the cause of Muslims strength and resolve was the Islamic Aqeeda. As long as Muslims were strongly attached to Islam and the Qur’an the Khilafah could never be destroyed. This is why at the end of the 16th century they established the first missionary centre in Malta and made it their headquarters for launching a missionary onslaught against the Muslim world. This was the beginning of western culture entering the Muslim world by British, French and American missionaries. 
 
These missionaries worked under the guise of educational and scientific institutions. Initially their effect on the Muslims was minimal. But during the 18th and 19th centuries when decline had set in to the Khilafah the missionaries managed to exploit weaknesses in the state and spread corrupted concepts to the people. In the 19th century Beirut became the centre for missionary activity. During this time the missionaries exploited civil strife between Christians and Druze and later Christians and Muslims, with Britain siding with the Druze and France siding with the Christian Maronites.

The missionaries had two main objectives during this time.

1.    To separate the Arabs from the Uthmani state
2.    To alienate the Muslims from the bond of Islam

In 1875 the “Secret Association” was formed in Beirut in an attempt to encourage Arab nationalism among the people. Through declarations and leaflets it called for the political independence of the Arabs, especially those in Syria and Lebanon. Those in charge repeatedly accused Turkey in their literature of snatching the Islamic Khilafah from the Arabs, violating the Islamic Shari’ah, and abusing the Deen.

These seeds of Arab nationalism came to fruition in 1916 when Britain ordered its agent Sharif Hussein of Mecca to launch the Arab Revolt against the Uthmani Khilafah. This revolt was successful in dividing the Arab lands from the Khilafah and placing them under British and French mandates. 

At the same time nationalism was being incited among the Turks. The Young Turks movement was established in 1889 on the basis of Turkish nationalism and achieved power in 1908 after ousting Khaleefah Abdul-Hamid II. The traitor Mustafa Kemal who went on to abolish the Khilafah was a member of the Young Turks. This is why Mustafa Kemal later said: “Was it not because of the Khilafah, Islam and the clergy that the Turkish peasants fought and died for five centuries? It is high time Turkey looked after her own interests and ignored the Indians and the Arabs. Turkey should rid itself of leading the Muslims.”

Alongside the missionary activities Britain and France along with Russia began to directly colonise many parts of the Muslim world. This started during the mid eighteenth century when in 1768 Catherine II of Russia fought the Khilafah and successfully occupied the lands of Southern Ukraine, Northern Caucasus, and Crimea which became incorporated in to the Russian Empire. France attacked Egypt and Britain began its occupation of India. In the 19th century France occupied North Africa and Britain occupied Egypt, Sudan and India. Gradually, the lands of the Khilafah were receding until the end of the 1st world war when all that was left was Turkey, which was occupied by allied troops under the command of a British general named Charles Harrington.

The division of the lands of the Khilafah was a deliberate agreement hatched by Britain and France in 1916 in the secret agreement known as Sykes-Picot. This plan was negotiated between French diplomat François Georges-Picot and British diplomatic advisor Mark Sykes. Under the agreement Britain was allocated control of Jordan, Iraq and a small area around Haifa. France was allocated control of South-eastern Turkey, Northern Iraq, Syria and Lebanon. The controlling powers were left free to decide on state boundaries within these areas. The Middle Eastern map today is the legacy of Sykes-Picot with the borders matching Mr Sykes and Mr Picot’s lines drawn using a ruler over the former lands of the Khilafah.

In the years preceeding the destruction of the Khilafah, Britain played the most important role through nurturing its agent Mustafa Kemal. Through a number of political maneuvers aided by Britain, Mustafa Kemal was able to establish himself as an authority within Turkey. In 1922, the Lausanne conference was organised by the British foreign Secretary Lord Curzon to discuss Turkey’s independence. Turkey at that time was under the occupation of the allied forces with the institution of the Khilafah existing in all but name. During this conference Lord Curzon stipulated four conditions prior to recognising the independence of Turkey. These conditions were:

1.    The total abolishment of the Khilafah
2.    The expulsion of the Khalifah beyond the borders
3.    The confiscation of its assets
4.    Declaration that Turkey become a secular state 

The success of the conference rested on the fulfilment of these four conditions. However, even with such foreign pressure many Muslims within Turkey still cherished the idea of Khilafah, which had served Islam so well for so many centuries and found it inconceivable that it could ever be abolished. Hence, Lord Curzon failed to secure these conditions and the conference wound up in failure.  Yet, the cunning Lord Curzon on behalf of Britain did not give up. On the 3rd March 1924 Mustafa Kemal using force and terrorising his political opponents managed to push through the Abolition bill that would see the institution of Khilafah officially abolished. 

For the colonialists powers destroying the Khilafah was not enough. They wanted to ensure that the Khilafah could never arise again among the Muslims.

Lord Curzon said, “We must put an end to anything which brings about any Islamic unity between the sons of the Muslims. As we have already succeeded in finishing off the Caliphate, so we must ensure that there will never arise again unity for the Muslims, whether it be intellectual or cultural unity.”

Therefore, they placed a number of obstacles in the path of re-establishing the Khilafah such as:

1.    The introduction of the non-Islamic concepts in the Islamic world such as patriotism, nationalism, socialism and secularism and the colonialists encouragement of political movements based on these ideas

2.    The presence of educational curriculum set up by the colonial powers, which have remained in tact for 80 years, that made the majority of the graduated young people and those in the educational institutions proceed in a direction contradictory to Islam

3.    The economic strangulation of the Muslim world by western governments and companies such that the people live in abject poverty and are forced to focus solely upon feeding themselves and their families whilst turning away from the true role of the colonialists

4.    The deliberate legacy of dividing the Muslim world around contentious borders and territories such that Muslims would permanently be engaged in petty issues

5.    The creation of organisations such as the Arab League and later the Organisation of Islamic countries (OIC) that diluted the bonds of Islam, continued the disunity of the Muslim world whilst failing miserably to solve any problem or issue

6.    The imposition of a foreign state, Israel, into the heart of the Muslim world that would spearhead the western powers assault upon defenceless Muslims while perpetuating the myth of Muslim inferiority

7.    The presence in the Muslim countries of tyrant rulers whose allegiance is to their western masters; whom oppress and torture the Ummah; they are not from the Ummah and hate the Ummah just as much as the Ummah hates them

Despite these obstacles and the plots and plans of the colonialists the re-establishment of the Khilafah is once again a reality for the Muslim world. We must take this opportunity on the anniversary of the destruction of the Khilafah to reflect on the current situation of the Muslims and ensure that only by working to bring back the Khilafah can we truly achieve success in this life and the next.

If you want to read more download this book HOW THE KHILAFAH WAS DESTROYED.