50 Inspirational Ahadith.

Aug23

50 Inspirational Ahadith.

1) Acquire knowledge, it enables its professor to distinguish right from wrong; it lights the way to heaven. It is our friend in the desert, our company in solitude and companion when friendless. It guides us to happiness, it sustains us in misery, and it is an ornament amongst friends and armour against enemies.

2) A Muslim who plants a tree or sows a field, from which man, birds and animals can eat, is committing an act of charity. (Muslim)

3) There is a polish for everything that takes away rust; and the polish for the heart is the remembrance of Allah. (Bukhari)

4) What actions are most excellent? To gladden the heart of human beings, to feed the hungry, to help the afflicted, to lighten the sorrow of the sorrowful, and to remove the sufferings of the injured. (Bukhari)

5) The most excellent Jihad is that for the conquest of self. (Bukhari)

6) If you put your whole trust in Allah, as you ought, He most certainly will satisfy your needs, as He satisfies those of the birds. They come out hungry in the morning, but return full to their nests. (Tirmidhi)

7) When Allah created his creatures He wrote above His throne: ‘Verily, my Compassion overcomes my wrath. (Bukhari & Muslim)

8) Allah will not give mercy to anyone, except those who give mercy to other creatures. (Tirmidhi)

9) “Son, if you are able, keep your heart from morning till night and from night till morning free from malice towards anyone.” Then Rasulullah (SAW) said: “O my son! This is one of my laws, and he, who loves my laws verily, loves me.” (Bukhari)

10) Say what is true, although it may be bitter and displeasing to people.(Baihaqi)

11) Kindness is a mark of faith, and whoever is not kind has no faith.(Muslim)

12) When you see a person who has been given more than you in money and beauty, look to those, who have been given less. (Muslim)

13) If you do not feel ashamed of anything, then you can do whatever you like. (Bukhari)

14) “O Lord, grant me your love, grant me that I love those who love you; grant me, that I might do the deeds that win your love. Make your love dearer to me than the love of myself, my family and wealth.” (Tirmidhi)

15) It is better to sit alone than in company with the bad; and it is better still to sit with the good than alone. It is better to speak to a seeker of knowledge than to remain silent; but silence is better than idle words.(Bukhari)

16) Verily, a man teaching his child manners is better than giving one bushel of grain in alms. (Muslim)

17) Whoever is kind, Allah will be kind to him; therefore be kind to man on the earth. He who is in heaven will show mercy on you. (Tirmidhi)

18) It is difficult for a man laden with riches to climb the steep path that leads to bliss. (Muslim)

19) Once a man, who was passing through a road, found a branch of a tree with thorns obstructing it. The man removed the thorns from the way. Allah thanked him and forgave his sins. (Bukhari)

20) Who are the learned? Those who practice what they know. (Bukhari)

21) Allah has revealed to me, that you must be humble. No one should boast over one another, and no one should oppress another. (Muslim)

22) Who is the most favoured of Allah? He, from whom the greatest good comes to His creatures. (Bukhari)

23) A true Muslim is thankful to Allah in prosperity, and resigned to His will in adversity. (Muslim)

24) A Muslim who meets with others and shares their burdens is better than one who lives a life of seclusion and contemplation. (Muslim)

25) Serve Allah, as you would if you could see Him; although you cannot see Him, He can see you. (Muslim)

26) Allah does not look at your appearance or your possessions; but He looks at your heart and your deeds. (Muslim)

27) The best richness is the richness of the soul. (At the field of Tabuk, Syria, Rajab 9 A.H.: Bukhari)

28) Keep yourselves far from envy; because it eats up and takes away good actions, like a fire eats up and burns wood. (Abu Dawud)

29) Much silence and a good disposition, there are no two things better than these. (Bukhari)

30) Verily, Allah is mild and is fond of mildness, and He gives to the mild what He does not give to the harsh. (Muslim)

31) Whoever loves to meet Allah, Allah loves to meet him. (Bukhari)

32) Once Rasulullah (SAW) was asked: “Tell us, which action is dearest to Allah?’ Rasulullah (SAW) answered: “To say your prayer at its proper time.” Again Rasulullah (SAW) was asked: “What comes next?” Rasulullah (SAW) said: “To show kindness to parents.” ‘Then what?’ Rasulullah (SAW) was asked, Rasulullah (SAW) replied: “To strive for the cause of Allah!”(Bukhari)

33) When two persons are together, two of them must no whisper to each other, without letting the third hear; because it would hurt him. (Bukhari & Muslim)

34) Verily, it is one of the respects to Allah to honor an old man. (Bukhari)

35) All Muslims are like a foundation, each strengthening the other; in such a way they do support each other. (Bukhari & Muslim)

36) Strive always to excel in virtue and truth. (Bukhari)

37) You will not enter paradise until you have faith; and you will not complete your faith till you love one another. (Muslim)

38) He, who wishes to enter paradise at the best gate, must please his father and mother. (Bukhari & Muslim)

39) I am leaving two things among you, and if you cling to them firmly you will never go astray; one is the Book of Allah and the other is my way of life.(Farewell Pilgrimage)

40) Allah is One and likes Unity. (Muslim)

41) The best of alms is that, which the right hand gives and the left hand knows not of. (Bukhari)

42) The perfect Muslim is not a perfect Muslim, who eats till he is full and leaves his neighbors hungry. (Baihaqi)

43) He is not of us who is not affectionate to the little ones, and does not respect the old; and he is not of us, who does not order which is lawful, and prohibits that which is unlawful. (Tirmidhi)

44) No man is a true believer unless he desires for his brother that, what he desires for himself. (Bukhari & Muslim)

45) To strive for the cause of Allah from daybreak to noon and sunset is better than the goods and enjoyment of the whole worldly life. (Bukhari)

46) Be not like the hypocrite who, when he talks, tells lies; when he gives a promise, he breaks it; and when he is trusted, he proves dishonest. (Bukhari & Muslim)

47) The proof of a Muslim’s sincerity is that he pays no heed to that, which is not his business. (Tirmidhi)

48) Do you know what is better than charity and fasting and prayer? It is keeping peace and good relations between people, as quarrels and bad feelings destroy mankind. (Muslims & Bukhari)

49)  Acquire the knowledge and impart it to the people. Acquire the knowledge of Fara’id (laws of inheritance) and teach it to the people, learn the Qur’an and teach it to the people; for I am a person who has to depart this world and the knowledge will be taken away and turmoil will appear to such an extent that two people will not agree in regard to a case of inheritance distribution and find none who would decide between them. (Transmitted by Darimi and Daraqutni. Al-Tirmidhi #107)

50) The worldly comforts are not for me. I am like a traveller, who takes a rest under a tree in the shade and then goes on his way. (Tirmidhi)

Date of Birth and Date of Death of Prophet Muhammad صلى الله عليه وسلم

Date of Birth

From the very beginning, historians and writers of Seerah have differed on the date of birth of Prophet Muhammad صلى الله عليه وسلم. There are disagreements even for the ‘year’ of birth of Prophet Muhammadصلى الله عليه وسلم so, naturally we have different views regarding his ‘month’ of birth and ‘date’ of birth. Considering the fact that a wide majority of the historians have mentioned the ‘month’ to be Rabi ul awwal, one can safely assume that the month was Rabi ul awwal. Furthermore, it is proven from Authentic Narrations that his ‘day’ of birth was ‘Monday’.

Abu Qatada Ansari رضى الله عنه reported that Allah's Messenger صلى االه عليه وسلمwas asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.

(Sahih Al Bukhari – Kitab As Sawm)

The different views regarding the date of birth are:

2nd Rabi ul Awwal: Ibn Abd al-Barr

5th Rabi ul Awwal: Ameer ud din

8th Rabi ul Awwal: Ibn al Qayyim, ibn e Hazm, Az Zuhri , Ibn e Dihya

9th Rabi ul Awwal : Muhammad Suleman Mansurpuri, Mubarakpuri , Shibli Nomani, Mahmud Pasha Falaki, Akbar Shah Najeeb Abadi, Moeen ud din Ahmed Nadvi, Abul Kalam Azad

12th Rabi ul Awwal: Tabari, ibn e Khuldoon , Dr hameedullah , ibn e hisham, ‘Allama Abu’l-Hasan ‘Ali ibn Muhammad al- Mawardi, ibn e ishaaq

10th Rabi ul Awwal: Abul Fida, Abu Jaafar al Baaqir, Al Waqadi , Al Sha’bi– 10

17th Rabi ul Awwal: Shia view; and they also believe that it was Friday

22nd Rabi ul Awwal: Also attributed to ibn e Hazm

10th Muharram: Abdul Qadir Jilani

Now, how can one find the true date out of the numerous opinions? The only sure-shot information that we have is that it was the Monday and the month Rabi ul Awwal. Few biographers of the Seerah have mentioned that a person named Mahmud Pasha Falki proved through astronomical calculations that the Monday falls on 9th Rabi ul Awwal in the year when Rasulullah was born. People who have written biographies in the past century have accepted his research and they normally quote the date of birth to be 9th Rabi ul Awwal. Furthermore, Allama Qastalani writes that the people of Zaych are in agreement that the eighth of Rabi ul Awwal was the Monday.

The presence of such disagreements on the exact day of his birth proves that birthdays were not important to the Arabs. Arabs were very well known for their great memorization skills. They used know the lineage of their families and other Arabs by heart; they used to know hundreds of verses of poetry by heart, a great feat of memorization. Documentation wasn’t very common. Hence, it is very difficult to conclude when exactly Rasulullah was born.

Why we cannot find the Exact Date Even from Astronomical Calculations

The pagan Arabs would play with the calendar and amend it according to their wishes; which is referred to asNasi. The pagan Arabs practiced Nasi in two ways.

1- Whenever it suited them, they would declare a prohibited month to be an ordinary month in which fighting, robbery and murder in retaliation were lawful for them. Then they would declare an ordinary month to be a prohibited month instead of this month in order to make up for the deficiency caused in the number of the prohibited months. Earlier writers of Seerah like Ibn e Hisham and commentators like Mujahid quoted that one year the Arab made Muharram as Halal, and they would consider Safar to be sacred (Haram), and the next year they’ll take Muharram to be sacred. They did so because three sacred months Dhul-Hijj, Dhul-Q’ada and Muharram were consecutive. `Abd al-Raĥmān ibn Zayd ibn Aslam, another leading commentator says that they would make two Safar one year and two Muharram next year.

2- The other way of Nasi was the addition of a month in order to harmonize the lunar year to the solar year so that the Hajj should always fall in the same season and they should be saved from the botheration and inconveniences that are experienced by its observance according to the lunar year. Due to the lunar calendar, the months shifted 11 days earlier each successive year, thus the people wished to perform the hajj (pilgrimage) ceremony - which coincided with different seasons - not on certain days of Dhu al-Hijjah, but on other days and months when the weather was mild and trade environment was suitable.  In order to ensure this, they used the nasi (adjustment) method. So, the way out was to add a month after every three years. In this way Haj was observed for 36 years on dates other than the actual dates. Then in the thirty seventh year it was again observed on the 9th and 10th of Zil-Hajjah, as they should have actually fallen according to the lunar calendar. It so happened that on the occasion when the Holy Prophet performed Hujjatul-Wida'(Farewell Haj). These dates by rotation coincided with the actual dates of Haj according to the lunar calendar

Abu Bakra reported that (in the Farewell Address) Allah's Apostle (may peace be upon him) said: Time has completed a cycle and come to the state of the day when Allah created the heavens and the earth. The year is constituted of twelve months, of which four are sacred; three of them consecutive, viz. Dhu'l-Qa'da, Dhu'l- Hijja and Muharram, and also Rajab the month of Mudar which comes between Jumada and Sha'ban.

(Sahih Muslim - Al-Kitab Al-Qasama wa'l-Muharaba wa'l-Qisas wa'l-Diyat)

Qur’an also mentions this act of delaying months in Surah At Tawbah.

Nasi (Postponing of the sacred month) is only an addition in unbelief, wherewith those who disbelieve are led astray, violating it one year and keeping it sacred another, that they may agree in the number (of months) that Allah has made sacred, and thus violate what Allah has made sacred; the evil of their doings is made fair-seeming to them; and Allah does not guide the unbelieving people.

(Surah At Tawbah 9:37)

Moreover, before the annunciation of prophet-hood, there was not any official calendar in force in the Arab land. The Arabs were accustomed to changing and altering the months as they pleased, and hence, sometimes they would make thirteen and fourteen months in one year. It is mentioned in Diya’ al-Qur’an that in a lunar year one extra intercalary month would be added to the existing twelve months. It is quite clear that before the annunciation of prophethood, such additions were made, however, we can never know in which specific year or years additions were made. (Diya’ al-Ummat, Justice Shaykh Muhammad Karam Shah al- Azhari (ra), Diya’ al-Qur’an, volume 1, page 202, note 60.)

Conclusion

Considering the above mentioned facts, we can never be sure about the date of birth of Prophet Muhammad. The exact birthdate of the Prophet Muhammad has always been the subject of dispute amongst classical scholars. Nothing authentic has been reported in the standard source books of tradition, and this fact in itself shows that it was not held in the significance that later authorities did. The astronomical researches are invalid considering the practice of Nasi. The only way we could have been absolutely sure about it was if Prophet Muhammad would have told us that himself, which he actually didn’t. If we consider this fact we would be forced to leave all bid’aat (innovations) attached with 12^th of Rabi ul Awwal.

Why 12th Rabiulawwal is famous?

1- The two famous books authors of Seerah Ibn e Hisham and Ibn e Ishaaq both have mentioned it to be 12^thRabi ul Awwal.

2- Perhaps those who decided to start milad took this day:  This also explains why Ibn ʿAbd al-Barr, writing before the conception of the mawlid in the fifth century of the hijrah, stated that the most common opinion amongst historians was in fact the 8th of Rabīʿ al-Awwal, and yet Ibn Kathīr, writing three centuries later, after the mawlid had been introduced as a public festival, stated that the 12th of Rabīʿ al-Awwal was the most common opinion. Earlier historians like Ibn e S’ad didn’t even put 12 Rabi ul Awwal in the list of candidates for Birthday of Prophet Muhammad. In the earlier days 8^th Rabi ul Awwal used to be accepted as the date of Birth.

Date of Death

What we know for sure is that day of his death was ‘Monday’, as for the date we have different narrations. The famous one is 12^th rabiulawwal.

Narrated Hisham's father: Aisha said, "I went to Abu Bakr (during his fatal illness) and he asked me, 'In how many garments was the Prophet shrouded?' She replied, 'In three Sahuliya pieces of white cloth of cotton, and there was neither a shirt nor a turban among them.' Abu Bakr further asked her, 'On which day did the Prophet die?' She replied, 'He died on Monday.' He asked, 'What is today?' She replied, 'Today is Monday.' He added, 'I hope I shall die sometime between this morning and tonight.' Then he looked at a garment that he was wearing during his illness and it had some stains of saffron. Then he said, 'Wash this garment of mine and add two more garments and shroud me in them.' I said, 'This is worn out.' He said, 'A living person has more right to wear new clothes than a dead one; the shroud is only for the body's pus.' He did not die till it was the night of Tuesday and was buried before the morning."

(Bukhari – Kitab al Janaiz)

13^th Rabi ul Awwal: Muhammad Suleman Mansurpure

12^th Rabi ul Awwal: Mubarakpuri

2^nd Rabi ul Awwal: Ibn e Hajr

1^st Rabi ul Awwal: Ibn e Jareer

28^th Safar: Sh’ia Historians (They also mention the day to be Monday)

From the books of Hadith we can be sure that the year Prophet Muhammad died:

9^th Dhil Hijjah was Friday (Bukhari – Prophetic Commentary on the Qur’an)

“….It was Friday and the Prophet was standing at 'Arafat (i.e. the Day of Hajj)"

(Narrated by Umar bin Al-Khattab)

We have four possibilities:

1- If Dhil Hijjah, Muharram and Safar all were of 30 days, Rabi ul Awwal starts on Wednesday and Mondays fall on 6^th, 13^th and so on.

2- If Dhil Hijjah, Muharram and Safar all were of 29 days, Rabi ul Awwal starts on Sunday and Mondays fall on 2^nd, 9^th, 16^th and so on.

3- If any two months were of 29 days and one of 30 days, Rabi ul Awwal starts on Monday and Mondays fall on 1^st, 8^th, 15^th and so on.

4- If any two months were of 30 days and one of 29 days, Rabi ul Awwal starts on Monday and Mondays fall on 7^th, 14^th and so on.

As for 28^th Safar:

1- If Dhil Hijjah and Muharram are 30 days it is Sunday.

2- If Dhil HIjjah and Muharram are 29 days it is Friday

3- If one is 29 and the other is 30 it is Saturday.

You can verify the results on Microsoft Excel, you can mail me if you want the file I made.

Conclusion

Hence, the view of Ibn e Hajr (2^nd Rabi ul Awwal) , view of Ibn e Jareer (1^st Rabi ul Awwal) and Suleman Mansurpuri (13^th Rabi ul Awwal) are the only possibilities and the common views of 12^th Rabi ul Awwal and 28^thSafar have been proven to be incorrect.

May Allah Make Us follow the footsteps of Prophet Muhammad and His Rightly Guided Companions !!

Story of Barsisa, the worshipper.

Barsisa, the worshipper

At the time of Bani Israel, there was a man in a small village, called Barsisa. He was, what you call, a monk. But he was a true Christian. He believed in Tawheed and believed Isa (peace be upon him) was a messenger of Allah. One day three brothers decided to go for Jihad. But they had a sister and they did not want to leave her alone. So they went looking for someone to take care of her. The town people suggested to leave her with Barsisa, because of his piety. So they went to him and when they asked him, he said, "I seek refuge from the cursed Shaytan" and said No! This was because he was scared of falling into sin ( due to the potential fitnah it may cause). Then Shaytan came to Barsisa in the form of Waswasah (Whisperings). Shaytan is very smart and knew Barsisa had a soft heart. So he told Barsisa, "What if they can’t find someone good and leave her with someone bad, wouldn’t that be your fault?" Now Barsisa did not realise this was Shaytan whispering in his heart, and because of his compassion for others, he decided to accept their request and help the woman.

He let her stay in a house opposite the church. He did this so that it would be easy for him to leave her her food outside the church and she could come get it herself. But after sometime, shaytan returned. This time he told Barsisa, "Why don’t you leave the food closer for her, so that people don’t see her moving back and forth alone!" Barsisa agreed and started leaving the food outside the house. But shaytan wasn’t happy with this either, so sometime later, he returned and ask Barsisa, "Why don’t you go in and leave it on the table, so that no one sees her coming out and going in alone all the time!" Again, Barsisa agreed and he started leaving the food on the table.

Then as time went by, Shaytan returned and said to him, "Why don’t you talk to her, she is all alone and has no one to talk to!" Barsisa agreed and started talking to her from behind a door (so as to screen himself). But this would lead them to almost shouting to each other to here themselves. Shaytan asked Barsisa to just go in and talk to her, and finally, he (Shaytan) had got the alone in a room. Shaytan had completed the difficult part. It wasn’t after Barsisa and the woman committed fornication. And to make things worse, she also became pregnant. As soon as the baby was born, Shaytan returned, and said to Barsisa, "What have you done? Look at the result of your evil (ie the child), get ride of the evidence otherwise the brothers will kill you!" Barsisa killed the baby and buried it in the same room the woman was in. Shaytan then told Barsisa, "Do you think you can kill the child of a woman and expect her not to tell anyone?!" and So Barsisa killed her and buried her along side the baby! He then made a fake grace outside and when her brothers returned, he informed them that she died of illness. After seeing the grave and make dua for her, they returned home and accepted Allah’s decree.

Later that night, Shaytan came to them in their dream and informed them about what Barsisa had done and where the child and their sister could be found. The brother got up upset and confused, and informed his brothers of the dream, and they both said they had the same dream. So they believed that it must be true, and when and dug up the fake grave and found it empty. They then dug the placed shaytan showed them in the dream and found the child and woman!

Furious, the brothers took Barsisa to the Leader to get his punishment. Barsisa knew that he would be given the death penalty. Shaytan came to Barsisa again, for the final time this time. This time he revealed himself and told him he was the one whispering the thoughts to him. And he said that he could save Barsisa, and as long as Barsisa makes sujood to him! Barsisa, out of desperation made Sujood to him , this confirmed his Kufr (disbelief) and Shaytan said to him "I am free of you, I fear Allâh, the Lord of the ‘Alamîn (mankind, jinns and all that exists)!" and left Barsisa was stonned to death and on the day of judgement he will be resurrected making Sujood to Shaytan!

So look how shaytan tricked him. He came to him as a friend, but was infact his biggest enemy!

(Their allies deceived them) like Shaitân (Satan), when he says to man: "Disbelieve in Allâh." But when (man) disbelieves in Allâh, Shaitân (Satan) says: "I am free of you, I fear Allâh, the Lord of the ‘Alamîn (mankind, jinns and all that exists)!" (Al-Hashr 59:16)

Shaytan will never make you sin directly, he will always trick you using Waswasah and he is more patient than any of us. So we should always seek refuge in Allah from Shayatn. Never think you have anough knowledge or are strong enough to take on Shaytan. This is why the Scholars of Islam are the ones with the most Taqwa, fear of Allah. So reflect on the story, if Shaytan told Barsisa to make sujood in the beginning, Barsisa would have said no staright away, but Shaytan has a plan in hand it was a step by step policy that made Barsisa finally breakdown and commit Kufr.

islam and foreign policy

Majority of us have been teleported into a strange mode of 'peace'; even if they kill your people, they express their enmity openly; still you keep on waiting for some 'miracle' under the banner of peace. Qur'an on the other hand gives Muslim clear directions on the basis of which they'd always have the upper hand. The religion (deen) of Allah was not revealed to remain in books, in fact, it came to wipe evil and replace it with divine system.

Surah Al Baqarah 2:193

And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah; but if they cease, Let there be no hostility except to those who practice oppression.

The only way to global peace is an Islamic world order. As prophesized, this world would surely see a day when the divine laws will stretch throughout its expanse replacing all godless systems. As prophesized, some people will keep on struggling for it until we see it as a reality. And as prophesized, Muslims have fallen into 'wahn' a disease which puts in them this world's love, and takes away the desire to meet Allah. For this reason, people have fallen into all sorts of 'logics' and ignored the golden rule for making foreign policies laid down in the Qur'an. How can we accept Allah's help when we disobey his clear-cut orders? Does this not put us in the category of those who accept portion of the book, and reject other portion?

Surah Al Baqarah 2:185

...Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life?- and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do.

Here, I present the manifest Ayaat of the Holy Qur'an telling us how we behave with non-believing nations on state-level. Analyze the Ayaat and the commentary of scholars on it.

Surah An Nisa 4:59-60

O you who believe! Obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end.

Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error.

Lessons Learnt

"This passage defines the source from which the Muslim community derives its way of life, how it receives it, the method of understanding what it learns, the ultimate arbiter in controversial matters where a clear verdict is needed, and the authority to obey and how it derives its mandate. Such definitions clearly set out the conditions of faith and the boundaries of Islam.

Those who want to refer their disputes to false gods, i.e. to a law other than God’s law, will not have their claims to be believers accepted. Their claim is false, belied by their reference to false gods. The Muslim community is told that their refusal to refer all disputes to God’s revelations and His Messenger is a clear mark of hypocrisy. "

(سيد قطب, فى ظلال القراّن)

Surah An Nisa 4:138-139

Announce to the hypocrites that they shall have a painful chastisement: Those who take the unbelievers for guardians rather than believers. Do they seek honor from them? Then surely all honor is for Allah.

Lessons Learnt

"It exposes the nature of the hypocrites and their first characteristic, which is their alliance with the unbelievers in preference to the believers. It also shows their lack of understanding of the balance of power. The unbelievers have no honour or might to impart to others as the hypocrites believe. It declares that all honour belongs to God, and it is to be sought from Him alone. People should understand that they have only one source of support. When they seek this, they will find honour and protection. They will be able to feel their dignity and freedom. Otherwise, they will be enslaved by other values, traditions, people and fears. There will be none to protect them from such subjugation. On the otherhand, submission to God alone imparts a true feeling of dignity and honour which frees them from all the humiliation which is attendant on submission to any other source or power. The choice is open for us all to make.

No one seeks honour from someone other than God and remains a believer. No one turns to God’s enemies for support, strength and glory if he truly believes in God. Some people in our midst who claim to be Muslim and have Muslim names seek support from God’s worst sworn enemies on earth. They should reflect on what the Qur’ān says, if they truly want to be Muslims. Otherwise, they should know that God does not stand in need of anyone."

(سيد قطب, فى ظلال القراّن)

Surah Hud 11:113

And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides Allah, then you shall not be helped.

Lessons Learnt:

"Do not incline towards or have any trust in tyrants who oppress and subjugate others by their sheer force, making them submit to false gods. If you trust them, or incline towards them, you are endorsing the great evil they practise, and you become party to it. Such deviation would bring about the punishment of hell and leave you without God’s support or protection."

(سيد قطب, فى ظلال القراّن)

Surah Ale Imran 3:118-120

O you who believe! do not take for intimate friends from among others than your own people; they do not fall short of inflicting loss upon you; they love what distresses you; vehement hatred has already appeared from out of their mouths, and what their breasts conceal is greater still; indeed, We have made the communications clear to you, if you will understand.

Lo! you are they who will love them while they do not love you, and you believe in the Book (in) the whole of it; and when they meet you they say: We believe, and when they are alone, they bite the ends of their fingers in rage against you. Say: Die in your rage; surely Allah knows what is in the breasts.

If good befalls you, it grieves them, and if an evil afflicts you, they rejoice at it; and if you are patient and guard yourselves, their scheme will not injure you in any way; surely Allah comprehends what they do.

Lessons Learnt:

"The Qur’ān, therefore, issues this warning so as to open the eyes of the Muslim community to the reality of the matter and to make it aware of the machinations of its natural enemies. This warning is not limited to any particular period of history. It applies at all times. It deals with a situation which may exist at any time, as it does indeed in our present time.

The Muslims though remain heedless of their Lord’s directive not to develop any intimate friendship with anyone other than their own people. All other people are inferior to the Muslims in their way of life, methods and nature. God tells the Muslims not to make any such people their advisors and confidants. Yet the Muslims do not heed this directive. They continue to refer to such people in every matter and situation and look up to them for guidance in every system, method and philosophy.

Time after time we go through bitter experiences but none of these seem to wake us up. Time after time we discover the unbelievers’ evil intentions, cleverly masked, but we do not seem to learn our lesson. Yet they make many slips of the tongue which reveal their deep hatred of Islam. This which cannot be dispelled by any measure of friendliness shown to them by the Muslims or by the tolerance Muslims are taught by their faith. But we nevertheless open our hearts to them and treat them as close friends throughout life. Our courtesy, or indeed our spiritual defeat, reaches such proportions that we even avoid mentioning our faith in front of them. We refrain from taking Islam for our way of life and we distort our own history so as to avoid any mention of past conflicts between our forefathers and those enemies who work for our ruin. It is only to be expected then that we receive the punishment of those who disobey God. It is only natural that we find ourselves weak, defenseless and humiliated; suffering the distress which they love to see us in, and weakened by the corruption they spare no effort to spread among us. "

(سيد قطب, فى ظلال القراّن)

Surah Al Maida:78-81

Those who disbelieved from among the children of Israel were cursed by the tongue of Dawood and Isa, son of Marium; this was because they disobeyed and used to exceed the limit.

They used not to forbid each other the hateful things (which) they did; certainly evil was that which they did.

You will see many of them befriending those who disbelieve; certainly evil is that which their souls have sent before for them, that Allah became displeased with them and in chastisement shall they abide.

And had they believed in Allah and the prophet and what was revealed to him, they would not have taken them for friends but! Most of them are transgressors.

Lessons Learnt:

" As the Qur’ān depicts this phenomenon of Israelite society, condemning it and showing it in a bad light, it wants for the Muslim community a solid structure which repels every aspect of rebellion and transgression. It wants the Muslim community to solidly defend the truth and to be sensitive to any aggression against it. It wants those who advocate the implementation of faith to discharge their responsibility by standing firm against evil, corruption, tyranny and transgression. The Muslims should pay no heed to anyone who blames them for their attitude. They maintain their opposition to evil whether it is practiced by powerful rulers, influential men of wealth, evil people with physical power or the masses swayed by vain desires. God’s system remains the true system and those who deviate from it are all alike, be they people of high or low position. Islam strongly emphasizes the need to fulfill God’s trust, and threatens a common punishment to the whole community if it allows evil to spread within it. The responsibility is shared by every individual and by the community as a whole."

(سيد قطب, فى ظلال القراّن)

Surah Ale Imran 3:28

Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribution from) Himself; and to Allah is the eventual coming.

Lessons Learnt:

" Indeed, the one who takes the unbelievers, i.e. those who do not accept the judgement of God’s book and revelations, as patrons, “He who does this has cut himself off from God.” (Ayat 28) There is absolutely no relationship between him and God. This applies to those who patronise and support or seek the patronage or support of the unbelievers who reject the judgement of Divine revelations, even though they may claim to follow God’s religion. The warning against such patronage which destroys faith altogether is further elaborated upon. The Muslim community is also made aware of the true nature of

...Making it absolutely clear that a Muslim disowns Islam if he forges a relationship of alliance or patronage with someone who refuses to acknowledge God’s revelation as the arbiter in life: “Let not the believers take unbelievers for their allies in preference to the believers. He who does this has cut himself off from God.” What a decisive statement! He has cut himself off from God. He has no relationship whatsoever with Him: no faith, no tie, and no support. He never comes near to God nor has any contact with Him whatsoever. "

(سيد قطب, فى ظلال القراّن)

Surah Al Mujadilah: 58:14-15

Have you not seen those who befriend a people on whom Allah's wrath? They are neither of you nor of them, and they swear falsely while they know. Allah has prepared for them a severe punishment; surely what they do is evil.

Surah Al Mujadilah 58:22

Thou wilt not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers flow, to dwell therein (for ever). Allah will be well pleased with them, and they with Him. They are the Party of Allah. Truly it is the Party of Allah that will achieve Felicity.

Lessons Learnt:

" The matter of principle is that faith in the true Religion and love of the opponents of the Religion are contradictory things, which cannot conceivably co-exist in one and the same place. It is absolutely impossible that love of the Faith and love of the enemies of Allah and His Messenger should co-exist in one and the same heart, just as a person's love for himself and his love for his enemy cannot co-exist in his heart simultaneously. This is as if to say: lf you see a person who professes the Faith as well as keeps relations of love with the opponents of Islam, you should never be involved in the misunderstanding that he might perhaps be true in his profession in spite of his this attitude and conduct. Likewise, the people who have established relations with Islam and the opponents of Islam simultaneously, should themselves also consider their position well and see what they actually are. Are they believers or hypocrites? And what actually they want to be to they want to live as believers or as hypocrites? If they have any righteousness left in them. and any feeling that from the moral viewpoint hypocrisy is the meanest and most abject attitude for man, they should give up their attempt to ride in two boats simultaneously. Faith wants them to be decisive. If they want to remain believers, they should sever and sacrifice all those connections that clash with their relationship with Islam; if they hold another relation dearer to themselves than the relationship with Islam, then they should better give up their false profession of Islam. "

(مودودى, تفهىيم القراّن)

" And the scholars have mentioned in the commentary of the Ayah " You shall not find a people…": Allah has clarified that Imaan is left void (faasid) by friendship with Kuffaar. "

( A famous book فقه الحنبلى : فروع لابن المفلح )

Surah Al Mumtahinah 60:1-2

O ye who believe! Take not my enemies and yours as friends (or protectors),- offering them (your) love, even though they have rejected the Truth that has come to you, and have (on the contrary) driven out the Prophet and yourselves (from your homes), (simply) because ye believe in Allah your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure, (take them not as friends), holding secret conAyat of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path. If they were to get the better of you, they would behave to you as enemies, and stretch forth their hands and their tongues against you for evil: and they desire that ye should reject the Truth.

Clearing one doubt

Narrated 'Ali: Allah's Apostle sent me, Az-Zubair and Al-Miqdad saying, "Proceed till you reach Rawdat Khakh where there is a lady carrying a letter, and take that (letter) from her." So we proceeded on our way with our horses galloping till we reached the Rawda, and there we found the lady and said to her, "Take out the letter." She said, "I have no letter." We said, "Take out the letter, or else we will take off your clothes." So she took it out of her braid, and we brought the letter to Allah's Apostle . The letter was addressed from Hatib, bin Abi Balta'a to some pagans of Mecca, telling them about what Allah's Apostle intended to do. Allah's Apostle said, "O Hatib! What is this?" Hatib replied, "O Allah's Apostle! Do not make a hasty decision about me. I was a person not belonging to Quraish but I was an ally to them from outside and had no blood relation with them, and all the Emigrants who were with you, have got their kinsmen (in Mecca) who can protect their families and properties. So I liked to do them a favor so that they might protect my relatives as I have no blood relation with them. I did not do this to renegade from my religion (i.e. Islam) nor did I do it to choose Heathenism after Islam." Allah's Apostle said to his companions." As regards him, he (i.e. Hatib) has told you the truth." 'Umar said, "O Allah's Apostle! Allow me to chop off the head of this hypocrite!" The Prophet said, "He (i.e. Hatib) has witnessed the Badr battle (i.e. fought in it) and what could tell you, perhaps Allah looked at those who witnessed Badr and said, "O the people of Badr (i.e. Badr Muslim warriors), do what you like, for I have forgiven you. "Then Allah revealed the Sura:

"O you who believe! Take not my enemies And your enemies as friends offering them (Your) love even though they have disbelieved in that Truth (i.e. Allah, Prophet Muhammad and this Quran) which has come to you ....(to the end of Ayat)....(And whosoever of you (Muslims) does that, then indeed he has gone (far) astray (away) from the Straight Path." (Surah Al Mumtahinah 60: 1)

(Reference: Sahih Al Bukhari & Sahih Al Muslim)

Few people quote this hadith to prove that one who forms an ally with the Kufaar is forgiven if his intention other than fighting against Muslims, or supporting them against Muslims.

Ibn e Hajr has clarified in his commentary on Sahih Al Bukhari in Fath ul Bari. He writes in hiis commentary on this hadith: Prophet Muhammad Said " "He (i.e. Hatib) has witnessed the Badr battle (i.e. fought in it) and what you know". The reason for not killing him is because he witnessed (fought in ) Badr. It is like he (Umar) said that "would participation inBadr make him free from this great sin". Prophet Muhammad approved it by saying "and what you know..."

And in many narrations the wording is like, "And it is because, Allah has looked at those who witnessed Badr…". And in Kitab Al Maghazi, where the hadith is narrated by Abu hurraira, the title of the hadith is "Significance of the one who witnessed Badr" which further clarifies the issue.

Surah Al Baqarah 2:120

Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The Guidance of Allah,-that is the (only) Guidance." Wert thou to follow their desires after the knowledge which hath reached thee, then wouldst thou find neither Protector nor helper against Allah.

Lessons Learnt:

"That is the heavy price that would have to be paid. They will accept nothing less. But God’s instructions are very clear:“Say: ‘God’s guidance is the only true guidance.’” (Ayat 120) The instruction is definite and emphatic: there is to be no negotiation or bargaining, no compromise or appeasement. The Prophet is warned that his wish to convey the message to those people and his eagerness for them to believe him, or his inclination to befriend them, should not distract him from the difficult but straight path he has taken: “Should you follow their desires after all the knowledge that has come to you, you would have none to protect you from God, nor to give you help.” (Ayat 120) "

(سيد قطب, فى ظلال القراّن)

Surah Al Anfaal 8:73

The Unbelievers are protectors, one of another: Unless ye do this, (protect each other), there would be tumult and oppression on earth, and great mischief.

Lessons Learnt:

“ Thus, this Muslim party has no choice but to go for and control the power centres, for the simple reason that an oppressive immoral civilization derives its sustenance from an immoral governmental set-up. Likewise, a righteous state apparatus cannot be implemented unless the reins of government pass from the mischief-makers to the peacemakers.

That being the case, not to talk of reforming the world, this party will not be able to live up to its convictions if the ruling system is tied to some other mode of thought. For example, a person of a socialist bent will not be able to live by the norms of his preferred system if he resides under the capitalist systems of Britain and the United States. Likewise, if a Muslim seeks to live in a non-Islamic ambience, his desire to live a Muslim life will be hard to realize. This is due to the fact that the laws he considers defective, the taxes he considers wrong, the matters he considers illegitimate, the culture he considers ridden with immorality, the education system he considers horrible will be imposed upon him and his family, and he will not find a way out.

Thus a person or a group who believes in a value system is forced by the logic of its truth to seek its establishment in place of the opposing value system. If he does not become part of the effort to change the situation, he will prove himself to be false in his faith.”

(سيد قطب, فى ظلال القراّن)

Surah Al Mumtahina 60:5

"Our Lord! Make us not a (test and) trial for the Unbelievers, but forgive us, our Lord! for Thou art the Exalted in Might, the Wise."

Lessons Learnt:

There are several ways in which the believers can become a cause of trial for the disbelievers, for which every believer should seek Allah's refuge. For example,

(1) the disbelievers may gain in upper hand over them and consider it a proof of their being in the right and the believers being in the wrong; otherwise it could not be that in spite of Allah's good pleasure that they claim to enjoy, the disbelievers would have been able to gain an upper hand over them;

(2) the persecution of the believers by the disbelievers may become unbearable with the result that they may yield to them and abandon their Faith and moral values this would subject the believers to public ridicule and would provide the disbelievers with an opportunity to humiliate and debase than and their religion:

(3) in spite of being the standard-bearers of the true Faith the believers may lose their moral superiority that should accrue to them as believers. and the people have the same defects and deficiencies in their character as are commonly found in an un-Islamic community: this would give the disbelievers an opportunity to say that the Faith of the believers was in no way superior to their disbelief.

(مودودى, تفهىيم القراّن)

Surah Al Mumtahina 60:13

O you who believe! do not make friends with a people with whom Allah is wrath; indeed they despair of the hereafter as the unbelievers despair of those in tombs.

Surah Al Maida 5:51-57

O you who believe! do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people.

But you will see those in whose hearts is a disease hastening towards them, saying: We fear lest a calamity should befall us; but it may be that Allah will bring the victory or a punish ment from Himself, so that they shall be regretting on account of what they hid in their souls.

And those who believe will say: Are these they who swore by Allah with the most forcible of their oaths that they were most surely with you? Their deeds shall go for nothing, so they shall become losers.

O you who believe! whoever from among you turns back from his religion, then Allah will bring a people, He shall love them and they shall love Him, lowly before the believers, mighty against the unbelievers, they shall strive hard in Allah's way and shall not fear the censure of any censurer; this is Allah's Face, He gives it to whom He pleases, and Allah is Ample-giving, Knowing.

Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.

And whoever takes Allah and His messenger and those who believe for a guardian, then surely the party of Allah are they that shall be triumphant.

O you who believe! do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the unbelievers; and be careful of (your duty to) Allah if you are believers.

Various Scholars Commentary on 5:51

الطبري، أبو جعفر

جامع البيان في تأويل القرآن

Abu J'afar says: Allah is forbidding all the momineen from taking Jews or Christians as helpers or alliances( حلفاء) instead of those who believed in Allah and His messenger. And He is telling us that whosoever takes them as helpers or protectors instead of Allah and his messenger and the momineen, then he is amongst them in forming an alliance against Allah, His messenger and momineen. And Allah and His messenger have declared exemption from them.

Comment:

1-The context of these Ayaat is not certain. There are multiple narrations in the Tafaseer. Imam Ibn e Kathir quotes all those narrations in his tafseer. Multiple narrations tell us that these ayaat were revealed for: a. Those two men who declared that they keep friendship with Jews or Christians so that they might help in the time of need. b. for Abi Lubaba, for what he did in Ghazwae Bani Quraiza. c. for Abdullah bin ubayy abi salool. It is possible that the Ayaah was revealed for many incidents. No matter what the actual context of the Ayah be, one should not ignore the general message of the Ayah, as it is addressing all the momineen. This has been elaborated by Abu J'afar above.

2-Dr.Israr Ahmed raised an interesting point in his series of lectures on the commentary of Qur'an : Bayan ul Quran. "They are friends of each other" : this situation was not present at the time of Prophet Muhammad and the Sahaba. In those times Jews and Christians were not allied, rather in a state of enmity for their wide differences in beliefs (SeeSurah Al Maida 5:14). Hence, the Qur'an prophesized a time when they would form an alliance against you, and these Ayaat are specifically for that time. And we are living in that age, but most (if not all) the current Islamic States are counted amongst 'them' because of their alliances with the enemies of Allah as per the fatwa of the Qur'an. And Allah Knows Best.

Abu J'afar says regarding "and whoever amongst you takes them for a friend, then surely he is one of them" : " And whosoever amongst you took them as protectors (befriended them) and helped them against the momineen, then he is among their religion and nation….and for him is the order (hukm) what is for them. "

الزمخشري

الكشاف

Allah tells the reason for prohibiting friendship with them : " they are friends of each other": They are friends of each because they are one nation and group in Kufr, and it is not for any one not of their religion (i.e. the religion of Kufr) to have friendship with them. "and whoever amongst you takes them for a friend, then surely he is one of them": from amongst their group, and the order (hukm) for him is like the order (hukm) for them.

الثعالبي، أبوزيد

الجواهر الحسان في تفسير القرآن

" And the order (hukm) of this Ayaah remains"

محمد سيد طنطاوي

التفسير الوسيط

And in the Ayah Allah is addressing all the momineen, of all times (zaman) and locations (makan), as the warning is because of the generality of the wordings and not because of any specific incident. Auliya is the plural of wali and it is means helper, friend or lover….meaning do not take the Jews or the Christians as Auliyah (friends, protectors) because the Jews are friends amongst themselves, and Christians are friends amongst themselves, they differ among themselves, but they all have agreement on the hatred for Islam and Muslims.

عبد الرحمن بن ناصر بن السعدي

تيسير الكريم الرحمن في تفسير كلام المنان

"And whoever amongst you takes them for a friend, then surely he is one of them" : because complete friendship becomes the conversion to their religions, and little friendship invites towards more, and things go on increasing, until he becomes one of them.

القرطبي، شمس الدين

تفسير القرطبي

" and whoever amongst you takes them for a friend" : joins hand with them against muslims. "surely he is one of them" : Allah clears that the ruling (hukm) for him is the ruling (hukm) for them…furthermore, this order will remain till the day of judgement. This is because he has gone against Allah and his messenger as they have, and fire is compulsory for him as it is for them, and enmity for him is compulsory as is the enmity for them, and fire is compulsory for him as it is for them, and he'll be counted amongst them or their companions.

ابن حزم

المحلي

"And the saying of Allah "whoever amongst you takes them for a friend, then surely he is one of them". It is clear that he'll be Kaafir like other Kaafir, and this is true, no two muslims disagree on it."

سيد قطب

فى ظلال القراّن

The cornerstone of the Qur’ānic method of moulding a true Muslim is to instill in him that his allegiance must be given, pure and total, to his Lord, God’s Messenger, his faith, and the Islamic community. This is coupled with the need to instill in one’s consciousness the complete distinction between the Islamic camp and any camp that does not raise God’s banner, follow God’s Messenger or belong to God’s party. The Muslim is also to be made to feel that he is chosen by God to be a means of accomplishing His will in human life and history. Such a choice, with all its attending duties, is a demonstration of God’s limitless bounty which He bestows on whom He wills. To be in alliance with a community other than that of the Muslims is to turn away from God’s faith and reject His choice and bounty.

This method and its essential directives are of great importance. To be totally dictated to God and His Messenger, to faith and the Muslim community and to know the true nature of the battle and the enemies are conditions of vital importance for the fulfillment of the conditions of true faith. They are also a prerequisite in the moulding of a true Muslim and the organization of the Muslim community. Those who claim to be advocates of this faith do not truly believe in it and are not able to accomplish anything of value on earth unless they come to feel that they are a community apart. They are different from all other communities and camps except for those who raise the same Islamic banner, dedicate their total allegiance to God and His Messenger and have a leadership who shares their belief in God and His Messenger. They will also have to know the true nature of their enemies and their motives, and the nature of the battle they have to fight against them. They also need to know that all their enemies are in actual alliance against them and that they patronize one another in fighting the Muslim community and the Islamic faith.
<!--[if !supportLineBreakNewLine]-->
<!--[endif]-->

It is most important to begin by defining the meaning of the alliance the believers are forbidden by God to maintain with the Jews and Christians. It is to establish a relationship of mutual support so as to forge one block with them. It has nothing to do with following their faith. It is extremely unlikely that we find among Muslims anyone who may be inclined to follow the Jewish or Christian faith. It is rather the type of alliance involving mutual help that was unclear to some Muslims who initially thought it permissible. It was a fact of life that there were mutual ties and interests between the Arabs in Madinah and groups of Jews. These developed into alliances between the two prior to Islam and continued in the early days after most Arabs in Madinah adopted Islam. Later, God ordered the Muslims not to enter into such alliances with the Jews of Madinah.

The term “alliance”, or its Arabic equivalent walā’, is well known and has a precise meaning in Islamic terminology. It occurs in the context of the relationship that the Muslims in Madinah were required to have with Muslims who did not migrate to the land of Islam. God says in the Qur’ān: “You have no alliance with them until they have emigrated.” (8: 72) It is obvious that what is meant here is not support in faith, because every Muslim is a supporter in faith to every other Muslim in all situations. The reference here is to the sort of alliance and patronage that requires mutual cooperation and military assistance. This latter relationship does not exist between Muslims in the land of Islam and those who do not join them in their land. It is this very sort of relationship which these Ayats block between believers and Jews and Christians in any situation, although it used to exist between them and the Jews in the early days of Islam in Madinah.

A Muslim is required to show tolerance in dealing with the people of earlier revelations, but he is forbidden to have a relationship of alliance or patronage with them. His path to establish his religion and implement his unique system cannot join with theirs. No matter how kind he is to them, they will never be happy to implement his faith and establish his system. Nor will it stop them from entering other alliances to scheme against and fight the Muslims. It is too naïve to think that we and they can ever join forces to support religion in general against unbelievers and atheists. For whenever the fight is against Muslims, they join forces with the unbelievers and atheists. The fact that they are allies of one another has nothing to do with any particular period of time because it is rooted in the nature of things. They have never been allies with the Muslim community in any land or in any period of history. One generation succeeded another, confirming the truth of this accurate statement. Ever since their collaboration in fighting the Prophet Muĥammad (peace be upon him) and the Muslim community in Madinah, they have maintained their own alliance in all parts of the world at all times. Never was there any exception to this rule. Never did this planet witness anything other than that stated in the Qur’ān as a universal fact. In the original Arabic text the mode of expression selected is the one which is normally used to state permanent facts.

As this is a permanent fact, its consequences are clearly stated. Since the Jews and the Christians are allies of one another, they can only be patronized by someone of their own kind. If someone from the Islamic camp establishes an alliance with them, he actually removes himself from the Muslim camp, abandons the basic quality of Islam and joins the other camp. For this is the natural and practical result: “Whoever of you allies himself with them is indeed one of them.” (Ayat 51) He, thus, wrongs himself and wrongs the Divine faith of the Muslim community. Because of his wrongdoing, God puts him in the same group with the Jews and Christians to whom he has pledged his support and made himself an ally. God neither guides him to the truth nor returns him to the Muslim ranks: “God does not bestow His guidance on the wrongdoers.” (Ayat 51) simply describes the reality as it is. It is not possible for a Muslim to ally himself with the Jews and Christians and still retain his faith as someone who truly submits himself to God. He simply cannot keep his membership of the Muslim community which acknowledges alliances only with God and His Messenger, and with those who believe.

It is not possible for a Muslim to adopt a “wet” attitude towards the concept of complete distinction between himself and the Muslim community on the one side, and those who follow a system or raise a banner other than that of Islam on the other. If a Muslim does so then he is no longer able to make any contribution or be of any value to the overall Islamic movement, whose first and most essential goal is the establishment of a unique system based on a truly unique concept.

A Muslim believes, with an absolute certainty which admits no hesitation or wavering, that since the Prophet Muĥammad (peace be upon him) has conveyed his message to mankind, his faith is the only one acceptable to God. He believes that the system God required him to adopt as the basis of life is a unique system and cannot e replaced or substituted by another. It is the only one that can realize the full potential of human life. The only way for a Muslim to earn God’s forgiveness and acceptance is to exert his maximum effort in establishing both the ideological and social aspects of this system, changing no part of it, however small, and mixing it with no other system, be it religious, social or legal. The only exception is made in the case of what God has chosen to retain of earlier legislation and revelation, incorporating them as He did into the Islamic system. When a Muslim believes in all this with absolute certainty, he actually has the right motivation to work for the establishment of the system God has chosen for human life, knowing what that involves of hard struggle and pain that often goes beyond what man can normally bear. He also knows that he has to encounter difficult impediments, determined resistance and unending plots. Otherwise, what need is there to go to such trouble if ignorant systems, whether polytheistic, atheistic or based on deviant doctrines, can be made suitable substitutes? Why do we need to trouble ourselves in establishing the Islamic system if the differences between it and the systems of people of earlier revelations or other people are minor, cosmetic or easily ironed out? , Those who try to advocate a less decisive distinction in the name of tolerance and establishing a meeting ground between the followers of Divine faiths are actually mistaken in their concept of faith and their concept of tolerance. The true faith acceptable to God is the final version of His message to mankind. Tolerance remains in the field of personal relations and has nothing to do with ideological concepts or with the social system.

Comments:

Ahmad and An-Nisa'i narrated from Anas who said: The Messenger of Allah said: "Do not seek light with the fire of polytheists." i.e. do not make the polytheists' fire a light for you.

This is a very clear directive. Muslims seek help from those of their community only. They do not take funds from World Bank only to be black-mailed by it later. They don't over-burden themselves with debts from non-Muslim countries.

It came in the hadith of Adh-Dhahhak (RA), "that the Messenger of Allah went out on the day of Uhud, when all of a sudden there was a good squadron or a harsh squadron so he said: ‘who are these?' They said: ‘The Jews of so and so.' So he said: ‘we do not seek assistance of disbelievers.'"

Al-Bayhaqi said: The authentic report is what Al-Hafidh Abu Abdullah informed us via a chain leading to Abu Hameed as-Sa'idi who said: "The Messenger of Allah went out until he left behind Thaniyya al-Wada', and all of a sudden there was a squadron. He said: ‘who are these?' They said: ‘Banu Qaynuqa and they are the people of Abdullah bin Salam.' He said: ‘Have they embraced Islam?' They said: ' rather they are on their deen.' He said: ‘Tell them to return for we do not seek assistance of the polytheists."

Surah An Nisa 4:144

O you who believe! do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves?

Lessons Learnt:

A believer’s heart does not fear anything more than God’s displeasure and His punishment. Hence, the warning is put in the form of a question, which is sufficient to have a telling effect on those who believe in God.

(سيد قطب, فى ظلال القراّن)

اللهم ارزقنا شهادتا فى سبيلك