PeRiNgaTan Al QuR’aN BaGi PemBeLa AhMadiYah

Di tengah santernya tuntutan umat Islam terhadap pemerintah untuk membubarkan Ahmadiyyah, kaum Liberal makin lantang membela keberadaan aliran sesat itu. Dengan berbagai dalih, mereka menolak tuntutan pembubaran Ahmadiyyah. Mulai dari alasan konstitusi, HAM, hingga beberapa ayat yang dipelintir untuk melegitmasi sikap mereka. Tak ayal, pembelaan mereka terhadap Ahmadiyyah kian menyingkap jati diri mereka. Selain anti terhadap penerapan syariah, mereka juga pembela ajaran sesat.

Memang mereka mengaku tidak setuju terhadap theologi Ahmadiyyah. Namun lantangnya pembelaan dan dukungan mereka terhadap Ahmadiyyah telah menjerumuskan mereka ke dalam dosa. Pasalnya, hukum syara; tidak hanya melarang tindakan zhalim, namun juga orang yang cenderung terhadapnya. Allah Swt berfirman:

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنْصَرُونَ

Dan janganlah kamu cenderung kepada orang-orang yang zalim yang menyebabkan kamu disentuh api neraka, dan sekali-kali kamu tiada mempunyai seorang penolong pun selain daripada Allah, kemudian kamu tidak akan diberi pertolongan (QS Hud [11]: 112-113).

Secara bahasa, al-zhulm berarti meletakkan sesuatu tidak pada tempatnya. Dalam perkembangan berikutnya, kata al-zhulm digunakan untuk menunjukkan setiap perbuatan yang menyimpang dari ketetapan dînuLlâh. Menurut Ibnu Abbas, sebagaimana dikutip al-Thabari dalam Jâmi’ al-Bayân fî Ta’wîl al-Qur’ân, perbuatan zhalim yang tidak boleh diridhai itu adalah syirik. Sedangkan al-Syaukani dalam Fath al-Qadîr menegaskan bahwa perbuatan itu tidak hanya berlaku untuk kaum Musyrik, namun berlaku umum.

Dalam ayat ini ditegaskan, kaum Mukmin dilarang merasa ridha dan cenderung terhadap pelaku semua jenis kezhaliman itu. Menurut Abu al-Aliyah, makna kata al-rukûn adalah ridha. Artinya ridha terhadap perbuatan orang-orang zhalim. Ibnu Abbas memaknainya al-mayl (cenderung). Demikian keterangan al-Thabari dalam Jâmi’ al-Bayân fî Ta’wîl al-Qur’ân. Sedangkan al-Zamakhsyari dalam tafsirnya al-Kasysyâf, menegaskan bahwa al-rukûn tak sekadar al-mayl, namun al-mayl al-yasîr (kecenderungan ringan). Ini berarti setiap Muslim wajib membebaskan dirinya dari kezahliman. Bukan hanya dalam praktik, namun sekadar kecenderungan sedikit saja sudah tidak diperbolehkan.

Ungkapan al-ladzîna zhalamû kian mengukuhkan ketentuan tersebut. Sebab, ungkapan al-ladzîna zhalamû lebih ringan daripada al-zhâlimîn. Sehingga, jika kepada orang yang berbuat zhalim saja sudah dilarang cenderung kepadanya apalagi kepada orang-orang yang sudah terkatagori zhalim.

Para mufassir terkemuka, seperti Ibnu Jarir al-Thabari, al-Qurthubi, al-Zamakshsyari, al-Razi, Ibnu Katsir, al-Baghawi, al-Syaukani, al-Baidhawi, dan al-Khazin dalam kitab tafsir mereka, menyebutkan bahwa orang-orang yang berdusta dengan mengaku sebagai nabi dan rasul adalah yang dimaksudkan ayat ini. Beberapa nama pun disebutkan sebagai contohnya, seperti Musailamah dan al-Aswad al-‘Anasi. Semuanya mengaku sebagai nabi. Dengan demikian Ghulam Ahmad yang mengaku sebagai nabi dan mendirikan ajaran Ahmadiyyah bisa dimasukkan di dalamnya

Berkaitan dengan makna al-rukûn ilâ al-ladzîna âmânû, al-Zamakhsyari memaparkan beberapa perbuatan yang dapat dikatagorikan di dalamnya. Di antaranya adalah tunduk kepada hawa nafsu mereka, bersahabat dengan mereka, bermajelis dengan mereka, mengunjungi mereka, bermuka manis dengan mereka, ridha terhadap perbuatan mereka, menyerupai mereka, dan menyebut keagungan mereka.

Menurut al-Qurthubi dalam al-Jâmi’ li Ahkâm al-Qur’ân, larangan ini juga sejalan dengan firman Allah Swt:

وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آَيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَإِمَّا يُنْسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَى مَعَ الْقَوْمِ الظَّالِمِينَ

Dan apabila kamu melihat orang-orang memperolok-olokkan ayat-ayat Kami, maka tinggalkanlah mereka sehingga mereka membicarakan pembicaraan yang lain. Dan jika syaitan menjadikan kamu lupa (akan larangan ini), maka janganlah kamu duduk bersama orang-orang yang zalim itu sesudah teringat (akan larangan itu] (QS al-An’am [6]: 68)

Larangan cenderung kepada pelaku kezhaliman itu sampai batas haram. Sebab, orang yang mengerjakannya diancam dengan sanksi yang amat berat, neraka. Allah Swt berfirman: fatamassakum al-nâr (menyebabkan kamu disentuh api neraka). Tak hanya itu, mereka diancam tidak akan mendapat penolong. Allah Swt berfirman: wamâlakum min dûniLlâh min awliyâ’ tsumma lâ tunsharûn (dan sekali-kali kamu tiada mempunyai seorang penolong pun selain daripada Allah kemudian kamu tidak akan diberi pertolongan).

Patut digarisbawahi, Ghulam Ahmad beserta pengikutnya bukan hanya sekadar zhalim, namun terkatagori orang yang paling zhalim. Sebab, dia telah berbohong atas nama Allah Swt bahwa telah mendapat mendapatkan wahyu dari-Nya. Tak hanya itu, Allah Swt pun mengancamnya dengan siksa yang pedih dan menghinakan sebagaimana firman-Nya:

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَنْ قَالَ سَأُنْزِلُ مِثْلَ مَا أَنْزَلَ اللَّهُ وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آَيَاتِهِ تَسْتَكْبِرُونَ

Dan siapakah yang lebih zalim daripada orang yang membuat kedustaan terhadap Allah atau yang berkata: “Telah diwahyukan kepada saya”, padahal tidak ada diwahyukan sesuatupun kepadanya, dan orang yang berkata: “Saya akan menurunkan seperti apa yang diturunkan Allah.” Alangkah dahsyatnya sekiranya kamu melihat di waktu orang-orang yang zalim berada dalam tekanan sakratul maut, sedang para malaikat memukul dengan tangannya, (sambil berkata): “Keluarkanlah nyawamu” Di hari ini kamu dibalas dengan siksa yang sangat menghinakan, karena kamu selalu mengatakan terhadap Allah (perkataan) yang tidak benar dan (karena) kamu selalu menyombongkan diri terhadap ayat-ayat-Nya (QS al-An’am [6]: 93).

Makna ayat ini –sebagaimana dijelaskan Ibnu Katsir dan al-Sa’di dalam kitab tafsir mereka– tidak ada seorang pun yang lebih zhalim melebihi orang-orang yang membuat kedustaan atas nama Allah Swt, dengan menjadikan sekutu atau anak bagi-Nya, dan mengaku bahwa Allah Swt mengutusnya sebagai rasul padahal faktanya tidak.

Selain Ibnu Katsir, banyak mufassir lain seperti al-Thabari, al-Qurthubi, al-Zamakshsyari, al-Razi, al-Baghawi, al-Syaukani, al-Baidhawi, al-Khazin, dan lain-lain menyebutkan bahwa orang-orang yang berdusta dengan mengaku sebagai nabi dan rasul adalah yang dimaksudkan ayat ini. Beberapa nama pun disebutkan sebagai contohnya, seperti Musailamah dan al-Aswad al-‘Anasi. Semuanya mengaku sebagai nabi. Dengan demikian Ghulam Ahmad yang mengaku sebagai nabi dan mendirikan ajaran Ahmadiyyah bisa dimasukkan di dalamnya. Kedustaan Ghulam Ahmad telah nyata. Agen Inggris itu mengaku menerima suara dari langit pada bulan Maret 1882 yang menyatakan diangkatnya Mirza Ghulam sebagai “Ma’mur Minallah” atau “Utusan Allah” dan mengklaimkan diri pula sebagai seorang Mujaddid (pembaharu agama). Pada awal tahun 1891 Mirza Ghulam Ahmad mendakwakan bahwa dirinya telah diangkat oleh Allah Swt sebagai Imam Mahdi dan Masih Mau’ud atau Isa yang dijanjikan.

Selain itu, dia juga mengaku menerima wahyu, yang disebut dengan Tadzkirah. Isinya banyak yang membajak membajak ayat Al-Qur’an. Juga mencampur-adukkan ayat-ayat suci Al-Qur’an dengan bahasa Arab, bahasa Urdu, dan bahasa Persia. Dengan wahyu rekayasa inilah Mirza Ghulam Ahmad membentuk aliran sesat Ahmadiyyah dengan suatu keyakinan Jama’at Ahmadiyyah itu identik dengan perahu nabi Nuh as. Menurut Mirza, barang siapa yang tidak mau masuk dalam Jama’at Ahmadiyyah sama saja dengan orang yang tidak mau naik (masuk) dalam perahu nabi Nuh Nuh dan akan tenggelam semuanya yaitu akan masuk neraka.

Tak cukup mengaku sebagai nabi, Ghulam Ahmad juga mengaku sebagai orang yang paling utama dari dari seluruh nabi dan rasul. Ia mengatakan, “Sesungguhnya Nabi (Muhammad) mempunyai tiga ribu mukjizat saja. “Sedangkan aku memiliki mukzijat lebih dari satu juta jenis” [Tadzkirah Asy-Syahadatain, hal. 72, karya Ghulam Ahmad].

Salah seorang juru dakwah mereka, juga tidak ketinggalan ikut membeo merendahkan martabat Nabi Muhammad saw dengan mengatakan: “Sesungguhnya Muhammad pernah sekali datang kepada kami. Pada waktu itu, beliau lebih agung dari bi’tsah yang pertama. Siapa saja yang ingin melihat Muhammad dengan potretnya yang sempurna, hendaknya ia memandang Ghulam Ahmad di Qadian” [Koran milik Qadiyaniah, Badr, 25 Oktober 1902M].

Kesesatan Ahmadiyyah telah nyata laksana terangnya matahari di siang bolong. Maka, jelaslah bahwa sikap kaum Liberal yang membela Ahmadiyyah merupakan perbuatan terlarang dan pelakunya diancam dengan siksa yang pedih. Tidak layak bagi seorang yang mengaku Mukmin berlaku demikian.

KebeNaRan iTu...

بسم الله الرحمن الرحيم

"kebenaran itu adalah dari rabb~mu,maka jangan sekali-kali kamu termasuk orang-orang yang ragu"(Qs al baqarah:147)

"jika ada 1000 orang yang membela kebenaran,aku salah seorang diantaranya.jika ada 100 orang yang membela kebenaran,aku tetap diantaranya.jika ada 10 orang pembela kebenaran,aku tetap ada di barisan itu.dan jika ada 1 orang yang tetap membela kebenaran,akulah orangnya"(umar bin khaththab ra)

KEBENARAN ITU ISLAM
ISLAM?ya! ISLAM..
kebenaran absolut hanya milik raja segala raja,rabb al alamiin,Allah SWT.dimana lagi kita ketahui bahwa kebenaran itu milik Allah selain dalam islam?
"sesungguhnya agama yang diridhai disisi Allah hanyalah islam.."(Qs ali imran:19)
"pada hari ini telah Kusempurnakan bagimu agamamu,dan telah Kucukupkan atasmu ni'matKu,dan telah Kuridhai islam sebagai agama bagimu..."(Qs al maaidah:3)
"barang siapa yang mencari agama selain islam,maka sekali-kali tidak akan diterima agama itu daripadanya,dan dia di akhirat termasuk orang-orang yang rugi"(Qs ali imran:85)

ISLAM AJARKAN KEBENARAN
islam mengajarkan kita kebenaran hingga kita layak bersyukur dan berkata,"i'm proud to be a muslim".
kebenaran itu beberapa diantaranya:
1.Allah adalah rabb kita
"katakanlah:'Dialah Allah,yang maha esa.Allah adalah tuhan yang bergantung kepadanya segala sesuatu.Dia tiada beranak dan tiada pula diperanakkan.Dan tidak seorangpun yang setara dengan Dia"(Qs al ikhlas:1-4)

2.Al Qur'an itu petunjuk hidup manusia
"kitab(al Qur'an) ini tidak ada keraguan padanya,petunjuk bagi mereka yang bertaqwa"(Qs al baqarah:2)
"dan kami telah turunkan kepadamu kitab al Qur'an dengan membawa kebenaran,membenarkan apa yang sebelumnya,yakni kitab-kitab yang diturunkan sebelumnya,dan batu ujian terhadap kitab-kitab yang lain itu"(Qs al maaidah:48)

it's such an amazing book,hingga mendorong seorang W.E Hocking untuk berkomentar,'oleh karena itu,saya merasa benar dalam penegasan saya,bahwa al Qur'an mengandung banyak prinsip yang dibutuhkan untuk pertumbuhannya sendiri.sesungguhnya dapat dikatakan,bahwa hingga pertengahan abad ke tiga belas,islamlah pembawa segala apa yang tumbuh yang dapat dibanggakan olek dunia barat'.

3.nabi dan rasul kita adalah Muhammad SAW
"muhammad itu sekali-kalli bukanlah bapak dari seorang laki-laki diantara kamu,tetapi dia adalah rasulullah dan penutup para nabi"(Qs al azhab:40)
"sesungguhnya tidak ada nabi sesudahku dan akan ada para khalifah"(HR Bukhari)
"sesungguhnya telah ada pada diri rasulullah itu suri teladan yang baik bagimu,yakni bagi orang-orang yang mengaharp rahmat Allah dan kedatangan hari kiamat dan dia banyak menebut Allah"(Qs al azhab;21)

tak hanya Al Qur'an,hadist dan sahabat yang memuliakan beliau..tapi juga musuh Allah dan rasulNya,..
*michael hart,penulis 100 tokoh paling berbengaruh di dunia,
'dia(muhammad)adalah orang yang paling berpengaruh sepanjang sejarah kehidupan manusia.lebih dari newton dan yesus(nabi isa)atau siapapun di dunia ini.'
*lamartine,pemikir barat;
'bila kebenaran tujuan dan kecilnya alat serta hasil yang menakjubkan merupakan tiga ukuran kebesaran manusia,maka siapakah yang berani membandingkan muhammad dengan orang besar dalam sejarah modern?orang-orang yang paling mashyur menciptakan senjata,undang-undang dan eksperimen belaka.yang mereka bangun tidak lebih dari kekuatan materiil yang sering ambruk dihadapan mereka sendiri.sementara laki-laki ini(muhammad) tidak hanya menggerakkan dinasti-dinasti,melainkan juga berjuta-juta manusia dalam sepertiga bagian dunia yang telah dikenal pada masa itu.dan lebih dari itu,ia menggoncangkan rumah-rumah berhala,mengobarkan ide-ide agama,kepercayaan-kepercayaan di setiap jiwa manusia.diatas dasar sebuah kitab(al Qur'an)ia menciptakan kebangsaan spiritual yang mempersatukan manusia dari segala ras dan bahasa'.
*arthur glyn leonard,penulis her moral and spiritual value;
'seorang laki-laki yang bukan saja besar,tapi salah sorang yang terbesar...yang paling besar..yang dihasilkan kemanusiaan.pembangunan material dan spiritual yang membangun suatu bangsa yang besar,suatu imperium besar dan bahkan lebih dari segalanya ini,suatu agama yang lebih besar lagi..'
*boyd carpenter,penulis the permanent element in religion;
'muhammad,oleh banyak orang dilihat dari balik kabut hitam dan dengan penuh ketololan yang ditutupkan pada dirinya.bagi dia hanya ada ketakutan dan kengerian serta perkataan-perkataan keji yang dapat diberikan..tetapi kini kabut ketidakadilan ini sudah mulai menghilang,yang memungkinkan kita melihat pembangunan islam ini dengan cahaya yang adil'
*george benhard shaw;
seperti napoleon,sayapun lebih suka akan ajaran muhammad.saya yakin bahwa seluruh imperium inggris akan menganut ajarannya sebelum abad ini berakhir.pribadi muhammad sangat agung.saya kagumi dia dan saya menganut ajarannya dalam pandangan hidupnya'

4.para sahabat nabi dan rasulullah adalah teladan kedua
"orang-orang yang terdahulu lagi yang pertama-tama masuk islam diantara orang-orang muhajirin dan anshar dan orang-orang yang mengikuti mereka dengan baik,Allah ridha kepada mereka dan merekapun ridha kepada Allah dan Allah menyediakan bagi mereka surga-surga yang megalir sungai-sungai didalamnya;mereka kekal didalamnya selama-lamanya.itulah kemenangan yang besar"(Qs at taubah:100)
"bintang-bintang adalah kepercayaan bagi langit,jika bintang telah pergi maka datangilah langit yang telah dijanjikan,sedangkan aku adalah kepercayaan para sahabatku.maka jika aku telah wafat,datangilah para sahabatku terhadap apa-apa yang mereka janjikan"(HR Muslim)
"janganlah kalian mencela para sahabatku,janganlah mencela sahabatkku.maka demi jiwaku yang berada di tanganNya,meskipun salah seorang diantara kalian menginfakkan emas sebesar uhud tidak akan menyamai satu mud pun salah seorang dari mereka,juga tidak separuhnya"(HR Muslim)

KEBENARAN ITU HARUS KITA PERJUANGKAN
sebagian kecil kebenaran diatas amat berpengaruh dalam sejarah perubahan dunia menuju dunia lebih baik seperti yang pernah dibuktikan oleh sejarah peradaban islam selama 13 abad.islam menjadi rahmat bagi semesta alam.

maka,apakah layak kebenaran Allah,islam,rasulNya,al Qur'an di nistakan oleh ajaran sesat seperti ahmadiyah yang mengkufuri semua keimanan ini?
apakah layak seorang agung seperti nabi muhammad yang dimuliakan Allah disamakan dengan seorang zindiq bernama mirza ghulam ahmad laknatullah?
apakah layak al Qur'anul kariim wahyu Allah disamakan dengan kitab palsu karangan mirza ghulam ahmad?
apakah layak seorang muslim disamakan dengan pengikut ahmadiyah yang telah tersesat dari islam?
apakah layak islam disamakan dengan ajaran sesat ahmadiyah?

kebenaran itu milik Allah di dalam islam semata.maka islamlah yang layak diperjuangkan oleh seorang manusia yang mengaku dirinya muslim.
kebenaran itu akan semakin tampak jelas dalam pandangan manusia tatkala syariah Allah diterapkan dalam naungan institusi ilahi,khilafah islamiyah.

TeN ThinGS AllaH WoN'T AsK

TEN THINGS ALLAH WON'T ASK....

1.Allah won't ask what kind of
car you drove;
He'll ask how many people you drove
who didn't have transportation.

2.Allah won't ask the square footage
of your house,
He'll ask how many people you welcomed
into your home.

3.Allah won't ask about the clothes
you had in your closet,
He'll ask how many you helped to clothe.

4.Allah won't ask what your
highest salary was,
He'll ask if you compromised your
character to obtain it.

5.Allah won't ask what your job title was,
He'll ask if you performed your job to the best
of your ability.

6.Allah won't ask how many
friends you had,
He'll ask how many people to whom
you were a friend.

7.Allah won't ask in what
neighborhood you lived,
He'll ask how you treated your neighbors.

8.Allah won't ask about the color of your skin,
He'll ask about the content of your character.

9.Allah won't ask why it took you so long
to seek Salvation,
He'll lovingly take you to your mansion in heaven,
and not to the gates of Hell.

10.Allah won't ask how many people you
forwarded this to,
He'll ask if you were ashamed to pass it on
to your friends.

The HeaTof SuN is NoThiNg aS coMpaRed To HeReAfTer!

السلم عليكم و رحمه الله

Remember that with the rise in temperatures there will be an evident rise in fahisha/shamelessness and all types of immodesty that will surround you and I. Remember to guard your eyes and guard your faith for these are the times where fitnah/trials will approach us from all corners.
Remember that no matter how difficult it becomes to maintain your modesty, Allah Subhanhu wa ta'Ala knows of every single sweat, tear and struggle along the way.

He, Subhanhu wa ta'Ala is closer to us and knows us better than we know our own selves: "And when My servants ask you concerning me, I am indeed close (to them): I respond to the du'a (prayer) of every suppliant when they call on Me." [2:186]

Remember that the blazing heat of the sun can no where be put into comparison with the heat of the blazing fire: "The fire of Hell is more intense in heat." [9:81] Remain firm on modesty and Allah will further strengthen your firmness on His Deen.

Remember, it may be that you strive to cover yourself and lower your gaze during these heat-filled days; whether it be with loose garments, hijab, jilbabs, etc... but just imagine the heat you feel with the hijab or thobe is not even an atom's worth of heat that fills the Hell-Fire:

"Surely, those who disbelieved in Our Ayat, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment." [4:56] and "By no means! Verily, it will be the Fire of Hell. Taking away (burning completely) the scalp!" [70:15-16].

Remember that this life is nothing but a split moment and very soon we will stand in front of our Creator and be held accountable for every single sin: major, minor; known, unknown; evident, hidden! Likewise, if you and I strive towards the good then we will be rewarded with Allah's mercy, His forgiveness and His pleasure: Abu Sa'id Al-Khudri said that the Messenger of Allah (sallAllahu alayhi wasallam) said, "Allah, the Exalted and Ever High, will say to the people of Paradise, 'O residents of Paradise!'

They will say, 'Labbayka (here we are!), our Lord, and Sa'dayk (we are happy at your service!) and all the good is in Your Hand.' He (Allah) will ask them, 'Are you pleased?' They will say, 'Why would not we be pleased, O Lord, while You have given us what You have not given any other of your creation?' He (Allah) will say, 'Should I give you what is better than all this?' They will say, 'O Lord! What is better than all this!' He (Allah) will say, 'I will grant you My pleasure and will never afterwards be angry with you.'" [Ahmad]

Remember that if you ever doubt yourselves or when you waver in your faith, remind yourselves that this religion is the best there is and there is no better place to be than on the path of Guidance: "It is He Who has sent His Messenger with guidance and the religion of truth, to make it superior over all religions even though the idolators hate (it)." [9:33]

Remember that even the fish in the sea and the birds that fly in the sky testify to the Oneness of Allah and are obedient and submissive to Him. Moreover, even if our shadow prostrates to the Majesty of Allah! Why then should you and I, a fashioned creation of Allah, not be subservient to Him?

Remember that there is nothing better that you can fill your hearts, your tongues, your ears and your thoughts with than the recitation, the understanding and the implementation of the Glorious Qur'an. "So be not in doubt about it. Verily, it is the truth from your Lord." [11:17] Ask Allah Subhanhu wa ta'Ala, to make the Qur'an, the spring of your heart, the light of your chest, the banisher of your sadness and the reliever of your distress, just as Prophet Muhammad (sallAllahu alayhi wasallam) used to supplicate [Ahmad]

Remember that there is not a thing nor a person that can bring any harm or good to you except if Allah wills for it to happen. And remind yourself, anything that Allah wills is good for you whether you see the immediate good in it or not. Remember that you and I should not look to complain about our grieves and sorrows to created beings. Instead we should only complain to Allah and He is the Only One we should turn to.

Just as Ya'qub (alayhi Salaam) said, "I only complain of my grief and sorrow to Allah." [12:86] You may be at a point where you are pouring your heart out to your friend and just a minor distraction such as a cellphone call will end it all. Likewise, a therapist needs to be available at the office hours or an appointment needs to be made to let out your feelings and emotions. Similarly, just as you are pouring your thoughts and feelings out, the therapy session comes to an end! In direct contrast, the complaining or "session" with Allah does not require any appointments, no distractions and no time limit! You and I will gain so much more if we speak to our Rabb for He knows you better than you know your own self!

Remember that with every difficulty comes ease: "So, verily, with every difficulty there is relief. Verily, with every difficulty there is relief." [94:5-6] Allah will never burden you and I beyond what we can handle. And Who can possibly know us better than our Creator!
Remember that during times of prosperity and happiness, turn to Allah in gratitude and thank Him for what He has blessed you with. And when hardships and adversities come about, turn to Allah with patience and remind yourselves of the patience of Ya'qub (alayhi Salaam) when he lost his beloved son and immediately uttered the words: "So (for me) patience is most fitting." [12:18] Let you and I choose patience and gratitude over all other alternatives.

Remember that time is very limited and every moment of ours counts and will be questioned of on the Day of Resurrection. On that day we will search our pockets for any good deeds that can make our scales heavy so as to save us from the blazing heat and entire us into eternal bliss.
Remember that the greatest deprivation for mankind is not the lack or shortage of food, nor shelter. Rather, the greatest deprivation is the inability to see the One Who created you and fashioned you. The One Who provided for you, bestowed His continuous blessings upon you. The greatest deprivation is not being able to see your Rabb! 'Abdullah bin Qays Al-Ash'ari said that the Messenger of Allah (sallAllahu alayhi wasallam) said, "Two gardens, their pots and whatever is in them are made of gold, and two gardens, their pots and whatever is in them are made of silver. Only the Veil of Pride of Allah's Face separates the people from gazing at Him, in the garden of Eden."

Remember...For Allah says that only a few actually remember Allah: "Little do you remember!" [7:3]

Reflect for Allah did not create everything that surrounds you out of vain. Rather He, the Most High created everything to serve a purpose. Strive to be of the people who reflect: "Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah standing, sitting, and lying down on their sides and think deeply about the creation of the heavens and the earth, (saying): 'Our Lord! You have not created this without purpose, glory to You!" [3:190-191]

Remember to be thankful for there is nothing that you have except that Allah has blessed you with it yet still we busy our lives and never stop to thank Him Who is deserving of all thanks and praise: "Little thanks do you give!" [7:10]

The flaws of democracy

The call by the British Foreign Secretary to forcibly spread democracy around the world using 'soft' and 'hard' Western power echoes the contemporary debate that has been spearheaded by the West that the Muslim world is in urgent need of both political and social reform. In conjunction with its 'War on Terror', the West has lead the call for democracy to be forcibly introduced into the Muslim world. The West together with their small number of secular inspired followers in the Muslim world argue that only democracy can solve the problems that exist in the Muslim world today; the Muslim world can only be saved from itself if it emulates Western political thought and it's values.

Nobody in the Muslim world today would disagree that change is urgently required. The problems of the Muslim world are immense; poverty, lack of healthcare, lack of scientific and industrial development, huge unemployment, political oppression, lack of security and order, corrupt despotic rulers and occupation of Muslim lands are just some of the vital issues confronting the Ummah. The Muslim world collectively is the laughing stock of the world today. However the question arises, what should the nature of this change be? Should it be a Western inspired and supported democracy or the return of Islam through the Khilafah?

Despite the fact that as an idea democracy traces it's origins to the time of Socrates, Plato and Aristotle over 2400 years ago, democracy is claimed by the West as the best form of ruling that man can achieve. With leaders and lawmakers elected by the people it is hailed by the West as 'rule of the people by the people for the people'. Together with the concept of secularism that emerged in the latter half of the second millennium that separated the Christian clergy from the affairs of ruling, the West and it's supporters across the world view democracy as the best way of delivering good governance and a representative government. They argue that freed from the baggage of religion, sovereignty in a democracy lies with the people, with man free to legislate at will.

Given that the West is aggressively and violently forcing it's ideas upon the Muslim world, it's claims' to achieving good governance need to be critically examined in two fundamental ways; is democracy the only way of achieving good governance and is democracy really delivering good governance in the first place?

Rule, but not of the people

History shows that the rights now claimed by the West to be universal for all people were actually grudgingly given. Europe was ruled by tyrannical Kings and feudal landowners for hundreds of years; their people had few rights of any kind, universal suffrage simply did not exist. In Britain, cited as the 'mother of parliaments', the first elected parliament only came about in 1265 following the declaration of the Magna Carta in 1215. Remarkably parliament could only be called when the King desired and up until 1780 only 3% of the population could actually vote; these were a small rich elitist male minority who were either feudal aristocrats' or rich businessman. To this day Britain is still without a written constitution, much of its second parliamentary chamber the House of Lords is unelected and a monarch is the head of state. Despite espousing secularism, the Church of England's Bishops', the 'Lords Spiritual', still sit in the House of Lords voting on new legislation.

It was only after the French revolution in 1789 did immense pressure build in the western world for political reform as Europe was once more plunged into political turmoil and fighting. Incredibly it was only as late as the 19^th or early 20^th century that legislation was passed to allow most men and all women to vote for the first time ever. In Britain women gained the right to vote and inherit property after much struggle by groups such as the militant Women's Social and Political Union.

If this has been the treatment of the ordinary in the West the treatment of minorities has been even worse. Jews historically have been persecuted in Europe. Even though America proclaims democracy since it's independence from British rule in 1776 it's mistreatment of millions of black people is well known. Forcibly taken as slaves from Africa, blacks were denied political rights and faced severe discrimination for well over 150 years. Only in 1886, well over a hundred years after the US constitution was written, did America abolish slavery. Only after years of struggle did the American establishment finally relent in the 1960s and reluctantly make it easier for blacks to vote after the Civil Rights movement. Racism remains a serious problem in America and the West as a whole, fomenting deep social division. Witnessing the furore over the British Archbishop's comments over the Shari'ah, it is deeply questionable whether the democratic West has come to terms with minorities living in their midst.

This is in stark contrast with the Shari'ah; Islam accorded all men and women many rights over 1400 years ago including the right to choose their leader, the Khaleefah. The Shari'ah guarantees the protection of all minorities and their way of life within the personal sphere in the Khilafah. Islam has taught Muslims that the both the White and Black man or indeed any man, are equal. There was no process of gradual reform, political movement or violent revolution within Islam before these rights were delivered. It is ironic that the western politicians and commentators who today so readily malign Islam do not fully appreciate their own backward history and contradictory contemporary thinking.

Even during the post renaissance democratic age the West has continued to endure political and economic instability. The current global credit crisis within the western banking system, which may lead to recession in America, Britain and other western economies, is part of the 'boom and bust' cycle inherent in the Capitalist system. During the 1920s and 30s western countries endured profound political upheaval which followed in the wake of the Great Depression. Countries such as Spain and Italy veered from the democratic system to fascist dictatorships. Germany gave rise to Adolph Hitler in 1933 who came to power by manipulating the parliamentary democratic system. Through a series of legislative acts such as the Enabling act, passed with the help of Germany's Catholic church through its parliamentary representatives, Hitler vested legislative powers with his own government and set himself on the road to absolute power. Within 10 years much of Europe and America were again at war with each other.

Democracy and authoritarianism

The past and the present today demonstrate that the democratic political system is actually a fragile state of affairs. In the current climate of the 'War on Terror' we have seen countries such as the Britain and America pass new laws in the name of fighting terrorism, contradicting their own values such as habeas corpus in the process by undermining liberties on the pretext of protecting security. This illustrates the problem with democracy: man made law. By whipping up a state of hysteria political leaders are able to pass legislation which otherwise would prove difficult if not impossible. This is the distinction in the Khilafah under the Shari'ah; the people may elect their ruler but the ability to create and abrogate laws is not allowed. Sovereignty rests with Allah (SWT) and man must abide by his laws, the Shari'ah. Thus a legislative state organ does not exist in the Khilafah; a Khaleefah may still well prove to be an oppressive ruler but to do so he would break the Shari'ah and be rightfully recognised as sinful by Muslims everywhere. If such a ruler was ruling using a democratic system he would most likely pass new legislation and hence legitimise his actions. The most recent example of this is Pakistan where Musharraf has passed constitutional amendments to extend and legitimise his rule with the help of civilian politicians'.

This conundrum of manipulation of the law is an issue that goes to the heart of the flaw in a democratic system. It is well known in practice that big business dominates and influences western politics. The current US Presidential campaign has seen hundreds of millions of dollars being spent by a few select candidates, most of which have been donated by American corporations. Once in power there is no doubt that these politicians' will repay the privilege with favourable policies and new laws'. The recent Labour and Conservative party funding scandals' in Britain are a case in point. As corporate donations and interests continue to hold sway over western politics we see increasing numbers of people who have lost all faith with their political systems by choosing not to participate at all. Voter participation continues to decline. Democracy is failing because the rich and powerful have the ability to dominate the political process and help shape and craft laws, which are to their favour.

Another problem linked with the ability to legislate at will inherent in Democracies is that decisive leadership cannot be delivered. To safeguard against the abuse of absolute power, power is divided or dependent upon more than just the leader in a democracy, the so-called 'checks and balances'. In Britain the Prime Minister is dependent upon his parliamentary majority to carry through new policies and laws. In America the President must work with the Houses of Congress to pass new legislation. This inevitably leaves a leader politically vulnerable and unable to provide sustained decisive leadership. This is made worse still in hung parliaments' and coalition governments, something apparent in recent years in Italy and Japan. Moreover re-election in a democracy is a major activity that not only preoccupies a leader both in terms of time but the western political system is open to abuse by politicians' in crafting policies for the short term desperate to get re-elected but may not necessarily be in the interests of the State or the people in the long term.

In Islam there is no such possibility of such 'celebrity' campaigning or electioneering. Since a new Khaleefah must be chosen with 3 days and 2 nights of the death or dismissal from office of the previous Khaleefah it is practically impossible for such elaborate campaigns. This is because in the aftermath of the death of Muhammad (SAW) the Sahabah (RA) chose a new leader within in this timeframe, even before burying the Prophet (SAW). Once elected the new Khaleefah remains in power until his death, removing the possibility of manipulative re-election politicking. Removal of the Khaleefah is forbidden as long as he governs by Islam. Moreover since there is no new legislation, the Khaleefah provides decisive leadership yet constrained within the parameters of the Shari'ah. Any violation would be noticed by Muslims who hold the Shari'ah sacred and therefore exercise their duty to account the Khaleefah. Any open transgression or Kufr would run the risk of a charge being filed in the Court of Accountability against the Khaleefah which has the power to dismiss him from office.

Thus the Khilafah provides a dynamic, robust and accountable political framework. Moreover since nationalism is prohibited in Islam it unifies its citizens irrespective of their ethnicity. Democracy actually fuels the curse of ethnic and tribal divisions since it legitimises difference as separate political groupings. In fact it rallies it's citizens on the basis of nationalism, setting up each nation state against the other, breeding a mentality of colonialism. The aftermath of the recent Kenyan elections has illustrated how in the developing world such politics can be so dangerously destructive.

Many in the world today admire the West's economic, scientific and industrial achievements' in the last few hundred years. However an integral aspect of the West's economic success has been because of colonialism. Compared to the rest of the world western nations enjoy great wealth while many in the rest of the world struggle to feed themselves three meals a day. Scientific development is a function of wealth; left undisturbed as the West conquered other lands through the sword, the rest of the world has lagged behind. From the advent of slavery from the west coast of Africa in the 16^th century to the occupation of oil rich Iraq today, western governments have built their success at the expense and exploitation of other people. Samuel Huntington, the American political scientist, admits "The West won the world not by the superiority of its ideas or values or religion (to which few members of other civilizations were converted) but rather by its superiority in applying organized violence. Westerners often forget this fact; non-Westerners never do."

Despite having great wealth as nation-states, wealth inequality has always been problem within the Capitalist West. This is the inherent contradiction in Capitalism. For Capitalism to succeed, it inevitably results in wealth concentrating in the hands of a minority. Despite being at the height of it's Imperial power in the 19^th century with wealth pouring in from the empire, Victorian Britain saw great inequality and poverty for the ordinary person. Today America claims the throne as the world's superpower. Yet despite this and the fact it is hailed as the country with the best free market and democratic system, wealth inequality is actually growing in favour of the rich. Today, 1% of the population holds one third of American wealth.

Moreover, nearly 47 million people in America are denied access to free medical care. In Britain new proposals are being made whereby the poor would lose the right to free housing should they fail to work, effectively providing a new pool of cheap labour. With corporations influencing Western governments in search of lucrative contracts, democracy has become a vehicle for the rich to further enrich themselves. It highlights the dangers of relative morality in democracies that has no firm fixed reference point for life.

Democratic societies are now faced with increasing social and economic problems; drug abuse, gang warfare, youth crime, dysfunctional families, rape and sexual abuse of women, child paedophilia, knife and gun crime. The family unit has broken down, fewer children are being born and as a result a deeper population and economic crisis is in the making. Many urban areas within western cities have become no go areas due to crime. A fundamental reason for this is that there is no incentive to respect and obey the law. This applies equally to the petty drug dealer in the street to the highest ruler in office. There is no concept of taqwa or fear of God. In the Khilafah this concept plays a deterrent role in addition to legislation. Muslims believe in the Shari'ah and know they will be accountable for all their actions before their Creator. If the West cannot solve it's own problems, how can it be a model for the rest of the World?

If the only success the West can boast about today is material progress then by that account even the authoritarian regimes in Russia and China may also claim relative success. They too have made industrial and scientific progress and socially have similar traits. The fact that a small elite rule in both countries is no different to that in the West, particularly with Russia; arguably only the styles and means of control are different in China.

With Capitalism being implemented in nearly all countries around the world just 1% of the world's population controls 40% of the world's wealth, whilst 50% of the world's population has a meagre 1%. As one looks at the world in which over 3 billion people live on less than two dollars a day one concludes that the West's leadership of the world has failed to address mankind's problems. The West cannot excuse itself; it has had ample time to apply its ideas and values over the last few centuries.

The terrible state the Muslim world is in today is not because of Islam. In fact the complete opposite is true. Western governments today, true to their history, are predatory colonialists. Aided and abetted by Muslim rulers, the two parties work with hand in hand with each other. In return for access to cheap resources in the Muslim world, the Muslim rulers are supported by the West to stay in power. Western claims of supporting freedom for the Muslim world are untrue; expediency and strategic interests trump any such concern for representative governments' and the welfare of the Muslims.

It is because of the absence of Islam as a ruling system, the Khilafah, that these problems plague the Muslim world. Examining Islam's past history shows that the Muslims prospered under the Khilafah whilst it was Europe that suffered ruin and oppression under Christian clergy domination. The Khilafah presents a real alternative to the current global political order. The West realises it will put an end to their free hand and suffering unleashed by their policies in the Middle East and the rest of the world. The Khilafah stands out as the only hope for the future.

http://www.khilafah.com/kcom/islamic-thoughts/islamic-thoughts/the-flaws-of-democracy.html

The Obligation of Khilafah

By : Kamal Abu Zahra

Though the evidences for Khilafah are many, we start with a daleel that perhaps better than any other describes our reality today, a time when no Khaleefah exists. The hadith was reported by Imam Muslim on the authority of Nafi' that the Messenger (Sallalahu Alaihi Wasallam) said:

''The one who removes his hand from obedience he will meet Allah without a proof for himself' and Whosoever dies without a bay'ah on his neck dies the death of Jahiliyyah.''

From this hadith can be deduced the Hukm Shar'i for a situation when Muslims die without the presence of a Khaleefah to rule over them. Perhaps it is the unusual nature of such a situation that explains why so few Fuqahaa (jurists) addressed this hadith while the numerous other evidences which establish the obligation of Khilafah have received greater attention and scrutiny. They could not have imagined a situation when a Muslim would die without the presence of a Khaleefah. Hence most of their discussions tended to centre on the obligation of appointing a Khaleefah after the death of the previous Khaleefah; or that it was obligatory to obey the existing Khaleefah and so having a Khaleefah must be obligatory. Yet, the unthinkable happened, the Khilafah was destroyed, and consequently generations of Muslims have died while having no Khaleefah over them. This noble hadith of the Prophet SAW assumes a relevance that those scholars did not envisage.

The process of extraction

What is the Manaat (reality) of the text?

The hadith is describing not one but two types of people since it came in two parts as indicated by the waw al-isti`naaf or ibtidaa` (in English the word 'and' is used) (i.e. the disjunctive syntax where the waw begins a new sentence).

In the first part it says: 'The one who removes his hand from obedience he will meet Allah without a proof for himself' This is when the Khaleefah exists and someone withholds his obedience to the Khaleefah.

In the second part it is not describing the same person since the waw al- isti`naaf indicates it is beginning a new sentence to make a different point. This time he (Sallalahu Alaihi Wasallam) says: And (waw al- isti`naaf) the one who dies without a bay'ah on his neck he dies the death of jahiliyyah' This is further confirmed by the fact that he repeats the personal pronoun 'man' (the one who or whosoever). This also indicates the hadith discusses two types of people in two different situations.

To appreciate this point better it helps to look at another hadith where exactly the same thing happens. He (Sallalahu Alaihi Wasallam) said: man maata fee sabeelillah fahuwa shaheed wa man maata bit-taa'oon fahuwa shaheed [Sahih Muslim]. Meaning: ''The one who dies in the Path of Allah he is shaeed and (waw al- isti`naaf) the one who dies in a plague he is a shaeed''

The death here occurs in two states separated by the waw al- isti`naaf. So the first death is in the Path of Allah whilst the second death occurs in a plague. It would be absurd if someone claimed here that the hadith is talking about the same situation.

Thus the hadith in question is talking about two different situations. The first situation as we said is when someone withholds his obedience to the existing Khaleefah. The second part is about 'the one who dies without a bay'ah on his neck.' The waw al-Haal (waw of condition) in wa laysa fi 'unuqihi bay'ah clarifies the state in which the person dies, and in this case it is when he dies 'without a bay'ah on his neck'.

So what is that state when someone dies without a bay'ah on his neck? It cannot mean giving the bay'ah because the hadith did not say 'wa lam yu'til bay'ah' (and he did not give the bay'ah). Giving the bay'ah (pledge) is a kifayah duty (sufficiency) and not an individual obligation as indicated by the Ijma' as-sahabah (consensus of the Sahabah). The contractual bay'ah does not require every single person to physically give it, rather it is enough for the Ahlul Halli wal 'Aqd (those who represent the Muslims) to give the bay'ah on behalf of the people. The result of this contracting by the representatives of the Muslims ‘Aqd is that every Muslim, even those living outside the Islamic authority, would have a bay'ah on his neck.

Thus, the hadith is very precise in its description. It is not talking about giving bay'ah to a Khaleefah but rather having a 'Bay'ah on the neck for a Khaleefah' which describes a situation when someone dies without the presence of a Khaleefah having been contracted. Also there is nothing in this hadith that specifies this situation to a selected few so it cannot be said that the hadith is addressing the only representatives of Muslims e.g. Scholars or others in positions of authority. Rather it addresses all Muslims.

Finally, the use of the expression 'man maata' deserves a further comment. The reference to the point of death indicates that the hukm (rule) must exist throughout his life. There cannot be a point in his life when he is in a state without a bay'ah on his neck i.e. without the presence of a Khaleefah. So the hukm is continuous unlike the ahkam of obeying parents where the hukm ends upon their death or the hukm of giving to the poor which ends when poverty ceases. But the obligation of having a Khaleefah over you never ceases because text says 'the one who dies' indicating the continuity of the hukm throughout the life of a person for he is not allowed to die in situation where the Khaleefah is not present.

What is the Hukm Shar'I on this issue?

The above discussion allows us to extract two ahkaam: That it is Fard 'ayni (individual obligation) to have a Khaleefah present and that it is Fard Kifayah (obligation of sufficiency) to appoint a Khaleefah.

The first hukm is deduced from the request (talab) in the hadith that a Muslim should not die without a Khaleefah present. As we said before 'bay'ah on the neck' is not possible to have without the presence of the Khaleefah. So if it is not allowed to die without a bay'ah on the neck, this means it is not allowed to die without the presence of a Khaleefah. This type of indication (dalaalah) in Usul al-Fiqh is known as dalaalat al-Iqtidaa (the required meaning of the text). I.e. this is when the truthfulness or correctness of a statement (sidq al-mutakallim wa sihhatul malfooz bihi) cannot be established unless one understands the lafz (expression) in a certain way.

The mafhoom (implied meaning) of 'bayah on the neck' is the presence of the Khaleefah by the required meaning (dalalaatul iqtidaa). Thus for the expression 'bayah on the neck' to be truthful we must understand it to mean presence of the Khaleefah.

Thus, the one who dies without the presence of the Khaleefah would be sinful due to the qaraa'in which makes the request decisive. The preposition 'fee unuqihi' actually means 'ala unuqihi ie obligation to have on one's neck much like when we say in English someone has 'a debt on his neck' i.e. he has a debt he has to pay.

In addition to this is the explicit qareenah (indication) 'dies the death of Jahiliiayh'. The attribution of a death occurring in the days of Ignorance establishes beyond any doubt the decisiveness of the request. This means the command is a Fard which if neglected would entail sin and punishment. Also, since the personal pronoun 'man' is general this means it includes every single Muslim i.e. every individual faces death and therefore the indefinite term 'maata' i.e. dies, coupled with the negation is clear that every single individual is addressed and hence it is a Fard 'ayni (individual obligation) to have a Khaleefah present.

Further proof can be found in other supporting daleel. It is narrated on the authority of 'Umar that the Messenger (Sallalahu Alaihi Wasallam) said:

''The One who dies without an Imam he dies the death of Jahiliyyah''. [Reported on the authority of 'Umar by at-Tabarani and Abu Nu'aym. The latter declared the hadith as authentic]

Yet in another hadith narrated on the authority of Ibn 'Umar by al-Hakim in his Mustadrak we have the following version:

''He who abandons the Jamaa'ah by even so much as a hand span is as if he has taken the knot of Islam off his neck, until he returns.' And he (Sallalahu Alaihi Wasallam) said: 'whoever dies while there was no Imaam of a Jamaa'ah ruling over him, his death would be that of the days of Jahiliyyah.''

It well known the scholars of hadith permitted the narration of hadith by meaning (riwayah bilma'na). So in the above hadiths the raawi (transmitter) narrated the meaning of the saying of the Prophet (Sallalahu Alaihi Wasallam). So whilst the extraction of the hukm from the man maata hadith in Sahih Muslim is from the implicit meaning (mafhoom), the above two hadiths however are even more explicit as they make the same point in the uttered meaning (manTooq). Incidentally, the hadith in Sahih Muslim and the one above from al-Hakim are both narrated by Ibn 'Umar. The first says 'bay'ah on the neck' while the second says 'while there was no Imaam of a Jamaa'ah ruling over him'. The meaning is same but the difference is that the former is understood from the implicit meaning (mafhoom) while the latter is taken from the uttered or pronounced meaning (mantooq).

As for the second hukm which is that it is Fard to appoint a Khaleefah, this is deduced from the dalalaatul Ishaarah (the alluded meaning of the text). The ishaarah is a hukm derived from the text which was not intended directly from the speech. The 'man maata' hadith establishes the obligation of having a Khaleefah present; this means by ishaarah that it is an obligation to appoint a Khaleefah. Therefore, when the text says it is Fard to have a Khaleefah present it also alludes to the obligation of appointing a Khaleefah such that he is present over us.

CONCLUSION

Thus, this hadith clearly establishes the obligation of having a Khaleefah over us and the obligation of working to appoint a Khaleefah.

On WHOM does the Hukm shar'i apply? Is it an individual (Fard 'ayni) or collective obligation (Fard kifaa`i) and what does that mean for the Muslim?

The obligation of having a Khaleefah present is an individual duty. This is because the personal pronoun 'man' (which means whoever) is from the general expression (seeghatul 'umoom) and it encompasses all people. Its nature is such that if the Khaleefah is present then he is present for all and if he is absent then he is absent for all thus the obligation covers all people. It is well known in Usul that the general remains general until there is another evidence to specify it. The insane, non-baligh are excluded from this generality because there is a text to say they are not legally responsible (ghayr mukallaf) and hence they cannot be held responsible for duties they did not have capacity for.

He (Sallalahu Alaihi Wasallam) said:

''Three types of people are exempted from accountability, the one who sleeps until he wakes up, a child until he reaches the age of puberty and the insane until he is cured.''[Reported by Abu Dawood]

Thus, the general remains in its generality unless another text comes to specify it. And in this case the obligation of having a Khaleefah present is on every legally responsible (mukallaf) Muslim whether man, woman, layman or scholar.

As for the obligation of appointing a Khaleefah this is Fard kifaayah (obligation of sufficiency). However this should not be taken as an excuse for inaction. This is because in terms of obligation (wujoob) and removal of the sin (isqaat) the Fard 'ayn and kifayah are the same. This is because Fard means the Legislator has demanded in a decisive form the performance of an action which if neglected will result in sin. Thus the obligation to fulfil the command is on all. Only if the command has been fulfilled by some then the sin is removed from the rest. This is because the consideration is for the accomplishment of the Fard and not the undertaking of the Fard. Until and unless the Fard is accomplished it continues to be an obligation on all no matter how many people undertook it. That is why the definition of Fard kifayah is: 'What some have accomplished then the rest are absolved from sin' (maa aqaamuhul ba'd saqata 'anil baaqeen) not 'what some have undertaken …' (maa qaama bihil ba'd). There is a big difference between undertaking an action and accomplishing it. So until the Fard is accomplished the obligation remains on all. That is why if the kifayah obligation neglected everyone is sinful and not just a few people.

For example it is Fard Kifayah for a group to respond when salam is given to them. The obligation remains on all of them until the obligation is fulfilled. If one responds with the salam and the Fard is accomplished then all are saved from sin because the consideration is the accomplishment of the Fard but if no one respond then all are sinful. Thus Fard kifayah and 'ayn are the same in obligation and removal of the sin.

So, in our view, it would be incorrect for someone to say the duty to re-establish the Khilafah is Fard kifayah - so let some people do it and we will be saved – because the Fard has not been accomplished and hence the obligation remains on every single neck. The Ummah has only three days and two nights to choose a Khaleefah, if they fail to do this after this time the obligation continues on all and those who undertake the Fard are saved from the sin. But those who neglect will be sinful for not fulfilling their Lord's command and they will have to explain themselves to Him on the Day when His Account (Hisab) is swift.

AkHirnYa SKB TerBit: MaSih BeLum TeGas!

Surat Keputusan Bersama (SKB) tiga menteri terkait Ahmadiyah akhirnya diterbitkan. SKB tiga menteri ini dikeluarkan Senin sore kemarin (09/06) dibacakan oleh Menteri Agama. SKB Menteri Dalam Negeri dan Jaksa Agung berisi tentang peringatan dan perintah kepada penganut, anggota dan/atau anggota anggota pengurus Jamaah Ahmadiyah Indonesia (JAI) dan Warga Masyarakat. Berbagai pihak menyebut SKB ini masih belum tegas soal Ahmadiyah.

Menteri Agama, Maftuh Basyuni menegaskan bahwa SKB ini bukan intervensi negara terhadap keyakinan seseorang melainkan upaya pemerintah dalam menjaga dan membentuk ketertiban masyarakat. SKB ini juga memberi peringatan pada jemaah Ahmadiyah yang mengaku agama Islam untuk menghentikan segala aktivitasnya.

"Jika pengurus jemaah Ahmadiyah tidak mengindahkan peringatan ini, akan dikenakan sanksi," tegas Maftuh.
Berikut isi dari SKB tiga menteri tersebut.

1. Memberi peringatan dan memerintahkan kepada warga masyarakat untuk tidak menceritakan, menganjurkan atau mengusahakan dukungan umum melakukan penafsiran tentang suatu agama yang dianut di Indonesia atau melakukan kegiatan keagamaan yang menyerupai kegiatan keagamaan dari agama itu yang menyimpang dari pokok-pokok ajaran itu.
2. Memberi peringatan dan memerintahkan kepada penganut, anggota dan/atau anggota pengurus Jemaat Ahmadiyah Indonesia (JAI), sepanjang mengaku beragama Islam, untuk menghentikan penyebaran penafsiran dan kegiatan yang menyimpang dari pokok-pokok ajaran Agama Islam yaitu penyebaran faham yang mengakui adanya nabi dengan segala ajarannya setelah Nabi Muhammad SAW.
3. Penganut, anggota, dan/atau anggota pengurus Jemaat Ahmadiyah Indonesia (JAI) yang tidak mengindahkan peringatan dan perintah sebagaimana dimaksud pada diktum Kesatu dan Diktum Kedua dapat dikenai sanksi sesuai dengan ketentuan peraturan perundang-undangan, termasuk organisasi dan badan hukumnya.
4. Memberi peringatan dan memerintahkan kepada warga masyarakat untuk menjaga dan memelihara kerukunan umat beragama serta ketentraman dan ketertiban kehidupan bermasyarakat dengan tidak melakukan perbuatan dan/atau tindakan melawan hukum terhadap penganut, anggota, dan/atau anggota pengurus Jemaat Ahmadiyah Indonesia (JAI).
5. Warga masyarakat yang tidak mengindahkan peringatan dan perintah sebagaimana dimaksud pada Diktum Kesatu dan Diktum Keempat dapat dikenai sanksi sesuai dengan ketentuan peraturan perundang-undangan.
6. Memerintahkan kepada aparat pemerintah dan pemerintah daerah untuk melakukan langkah-langkah pembinaan dalam rangka pengamanan dan pengawasan pelaksanaan Keputusan Bersama ini.
7. Keputusan Bersama ini berlaku sejak tanggal ditetapkan.

SKB tiga menteri ini ditetapkan di Jakarta pada tanggal 9 Juni 2008, oleh Menteri Agama, Jaksa Agung dan Menteri Dalam Negeri.

SKB Belum Tegas

Sebagian kalangan menganggap SKB ini belum tegas dan masih belum menyentuh substansi persoalan Ahmadiyah. Menurut Ismail Yusanto Juru Bicara Hizbut Tahrir Indonesia dalam sebuah wawancara di salah satu televisi nasional menyebutkan ada dua substansi persoalan Ahmadiyah.

"Pertama sesuai dengan penilaian bakorpakem bahwa Ahmadiyah ini menyimpang dari Islam. Kedua Ahmadiyah ini telah melakukan penodaan agama, yakni menghina Nabi Muhammad dengan adanya Nabi setelah Muhammad dan menjadikan kitab tadzkirah sebagai kita suci mereka," kata Yusanto.

Sedangkan menurut Hedi Muhammad dari Aliansi Umat Islam (ALUMI) Jawa Barat mengatakan SKB ini masih tidak sesuai dengan harapan.

"Pada prinsipnya target Alumi, Ahmadiyah dibubarkan. Jadi kalau tidak dibubarkan, berarti tidak sesuai dengan harapan kami," kata Koordinator Alumi Hedi Muhammad.

Hal senada juga diungkapkan oleh pihak FPI yang mendesak Ahmadiyah dibubarkan. Menurut Ari Yusuf Amir pengacara dari FPI menyatakan keputusan pemerintah masih mengambang dan ambigu. Hal itu menandakan ketidaktegasan pemerintah pada kasus ini.

"Kan yang kita maksud pembubaran dan pelarangan," kata Ari Yusuf Amir.

The Prophet Muhammad's (saw) Marriages

بسم الله الرحمن الرحيم

Introduction

As the propaganda war against Islam intensifies, the personality and conduct of our beloved Messenger صلى الله عليه وآله وسلم is coming under increasing scrutiny and attack from the kuffar. One area of focus for them is the marriages of the Messenger of Allah صلى الله عليه وآله وسلم.

The following discussion is based on a translation of the chapter ‘The Prophet’s Marriages’ from the book ‘The Social System in Islam’ by Sheikh Taqiudeen an-Nabhani. The book can be downloaded in Arabic from here and English from here.

Permission to marry more than four wives

Allah تعالى revealed in the Holy Qur’an:

وَإِنۡ خِفۡتُمۡ أَلَّا تُقۡسِطُواْ فِى ٱلۡيَتَـٰمَىٰ فَٱنكِحُواْ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثۡنَىٰ وَثُلَـٰثَ وَرُبَـٰعَ‌ۖ فَإِنۡ خِفۡتُمۡ أَلَّا تَعۡدِلُواْ فَوَٲحِدَةً أَوۡ مَا مَلَكَتۡ أَيۡمَـٰنُكُمۡ‌ۚ ذَٲلِكَ أَدۡنَىٰٓ أَلَّا تَعُولُواْ

“If you fear that you will not deal fairly with orphan girls, you may marry whichever [other] women seem good to you, two, three, or four. If you fear that you cannot be equitable [to them], then marry only one, or your slave(s): that is more likely to make you avoid bias.” [TMQ An-Nisa: 3]

At the end of the eighth year of the Hijra, after he had consummated all of his marriages with his wives, the Messenger صلى الله عليه وآله وسلم was at the time of the revelation of this verse married to more than four wives. However, he did not leave a single one of them but continued to be married to all his wives. This is because marriage to more than four wives is specific to him صلى الله عليه وآله وسلم. It is clear that being married to more than four wives is unique to the Messenger صلى الله عليه وآله وسلم and so he kept them after the revelation of this verse which limited marriage to four wives.

This is because the Prophet’s صلى الله عليه وآله وسلم action does not contradict a statement that he makes. If there is a contradiction then the action is specific to him while the saying is general to the Ummah. It has been established in the foundations of jurisprudence (usul ul-fiqh) that the action of the Prophet صلى الله عليه وآله وسلم does not contradict his speech that is relevant to the Ummah, but actions of the Prophet صلى الله عليه وآله وسلم can be specific to him alone.

This is because his صلى الله عليه وآله وسلم order to the Ummah is more specific than the evidences calling for us to emulate him by following his actions and sayings. Thus, the general order is built on the specific order, and therefore it is not allowed to emulate the Prophet صلى الله عليه وآله وسلم in an action in which there is a different order to the Ummah.

The Prophet’s صلى الله عليه وآله وسلم marriage to more than four wives, and the allowance for them to offer themselves to him in marriage etc, is confirmed by verses from the Holy Qur'an.

Allah تعالى says:

يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَحۡلَلۡنَا لَكَ أَزۡوَٲجَكَ ٱلَّـٰتِىٓ ءَاتَيۡتَ أُجُورَهُنَّ وَمَا مَلَكَتۡ يَمِينُكَ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيۡكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّـٰتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَـٰلَـٰتِكَ ٱلَّـٰتِى هَاجَرۡنَ مَعَكَ وَٱمۡرَأَةً۬ مُّؤۡمِنَةً إِن وَهَبَتۡ نَفۡسَہَا لِلنَّبِىِّ إِنۡ أَرَادَ ٱلنَّبِىُّ أَن يَسۡتَنكِحَہَا خَالِصَةً۬ لَّكَ مِن دُونِ ٱلۡمُؤۡمِنِينَۗ قَدۡ عَلِمۡنَا مَا فَرَضۡنَا عَلَيۡهِمۡ فِىٓ أَزۡوَٲجِهِمۡ وَمَا مَلَڪَتۡ أَيۡمَـٰنُهُمۡ لِكَيۡلَا يَكُونَ عَلَيۡكَ حَرَجٌ۬ۗ وَكَانَ ٱللَّهُ غَفُورً۬ا رَّحِيمً۬ا

“Prophet, We have made lawful for you the wives whose bride gift (mahr) you have paid, and any slaves Allah has assigned to you through war, and the daughters of your uncles and aunts on your father’s and mother’s sides, who migrated with you. Also any believing women who has offered herself to the Prophet and whom the Prophet wishes to wed – this is a dispensation for you only [Prophet] and not the rest of the believers: We know exactly what We have made obligatory for them concerning their wives and slave-girls – so you should not be blamed: Allah is most forgiving, most merciful.” [TMQ Al-Ahzab: 50]

This verse says: “a dispensation for you only [Prophet] and not the rest of the believers.” The word خَالِصَةً۬ Khalisa (dispensation) in the verse is a verbal noun which confirms whatever preceded it i.e. a dispensation has been made for you by permitting what Allah تعالى has made lawful for you specifically.

The evidence to say that it includes all that precedes it and that it is specific to the Messenger of Allah صلى الله عليه وآله وسلم is that it came after the four permissible matters of marrying wives, captives directly from the Fey’, daughters of his relations who have been mentioned amongst those that migrated with him, and a woman that directly offers herself for marriage. This is in addition to being stated in an emphatic manner as mentioned previously.

This is supported by the fact that at the completion of Allah’s تعالى saying: “not the rest of the believers,” His تعالى saying came: “We know exactly what We have made obligatory for them concerning their wives and slave-girls.” So this means this is not what Allah تعالى has enjoined on them. That is why after all of this Allah تعالى said: “so you should not be blamed.” i.e. so that there is no hardship for you.

Therefore, the marriages of the Prophet صلى الله عليه وآله وسلم should not be taken as an example to emulate, nor as a subject of legislative discussion because they are unique to him صلى الله عليه وآله وسلم alone. Not to mention that the reality of the Messenger’s صلى الله عليه وآله وسلم marriages indicates that they were marriages of a Prophet and not the marriages of a man marrying for sex and satisfaction of the procreation instinct, in terms of the male-female aspect.


Marriage to Khadija (ra)

By returning to the historical reality we find that he صلى الله عليه وآله وسلم married Khadija (ra) while he was twenty-three years of age. Khadija (ra) remained as his صلى الله عليه وآله وسلم wife for twenty-eight years. She died in the eleventh year of the Prophethood, two years before the Hijra, a few months after the rescission of the boycott document and shortly before his visit to Taif in the year 620CE. The Prophet صلى الله عليه وآله وسلم was aged fifty when she died.

He صلى الله عليه وآله وسلم did not contemplate since the time he married Khadija (ra) until her death, the prospect of marrying more than one wife, and this was at a time when polygyny was a widespread practise amongst the Arabs.

Before the Prophet صلى الله عليه وآله وسلم was sent with the Message, he spent seventeen years with Khadija (ra) sharing a quiet and tranquil life. He صلى الله عليه وآله وسلم lived with her for approximately eleven years after the Prophethood (Bi'tha), in a life of da’wa and struggle against the kufr thoughts. In spite of this he did not consider marrying again.

It was not known of the Prophet صلى الله عليه وآله وسلم during his life with Khadija (ra) or before his marriage to her that he was one of those tempted by the alluring charms of women in an age of ignorance (Jahiliyya) where these charms were used to tempt people.

It is not natural for us to take the view that after passing the age of fifty a sudden change took place in the Prophet صلى الله عليه وآله وسلم where he wasn’t content with only one wife but rather continued marrying until he had taken ten wives. Within five years in the sixth decade of the Prophet’s صلى الله عليه وآله وسلم life he gathered more than seven wives, and in the remaining seven years of the sixth decade and beginning of the seventh the Prophet صلى الله عليه وآله وسلم gathered nine wives.

At such an age can these marriages be attributed to a desire for women and sexual intercourse? Or were there other motives, which were required by the reality of life that the Prophet صلى الله عليه وآله وسلم was engaged in? i.e. the life of the Message, which he had been ordered to convey to the people. In order to understand this issue, let us examine the incidents surrounding the Prophet’s صلى الله عليه وآله وسلم marriages in further detail.


Contracting the marriage to A’isha (ra)

In the eleventh year of the Prophethood, the year in which Khadija (ra) died, the Prophet صلى الله عليه وآله وسلم considered getting married. He was fifty, and proposed to A’isha (ra), the daughter of Abu Bakr (ra), his friend and the first one who believed in his Prophethood from the men. When she was just a child of six he contracted a marriage with her but did not consummate it for a period of three years until she was nine and fully mature having reached puberty, which happened after the Hijra.


Marriage to Sawda bint Zam’a (ra)

However, at the time in which the Prophet صلى الله عليه وآله وسلم contracted the marriage with A’isha (ra) he married Sawda bint Zam’a (ra). Sawda (ra) was a widow of al-Sukran b. ‘Amr b. ‘Abd Shams (ra), who was one of the Muslims who had migrated to Abyssinia but died on his return to Makkah. Sawda (ra) had embraced Islam with her husband and she had migrated with him. She had suffered the same difficulties and hardships he suffered and faced the same harm he had faced.

After the death of Sawda’s husband the Prophet صلى الله عليه وآله وسلم married her. It has not been reported that Sawda (ra) was beautiful, or that she possessed wealth or standing, that would make any of the worldly aspects influence the Prophet’s صلى الله عليه وآله وسلم marriage to her. Since the Prophet صلى الله عليه وآله وسلم had married her after the death of her husband, the only thing we can deduce from this is that he married her to support her and raise her to the position of the mother of the believers. When he migrated he made the house of Sawda (ra) close to the Mosque. This was the first house the Prophet صلى الله عليه وآله وسلم built for any of his wives.

Consummation of the marriage to A’isha (ra)

Then, in the first year of the Hijra after the brotherhood between the Ansar and the Muhajireen had been instituted, the Messenger صلى الله عليه وآله وسلم consummated his marriage with A’isha (ra) and he housed her next to the house of Sawda (ra), close to the Mosque. He allowed his first Wazir (assistant) and friend Abu Bakr as-Siddiq (ra) to come and see him in his house at his daughter's home.

Marriage to Hafsa (ra)

In the second year of the Hijra, after the battle of Badr and before Uhud, he married Hafsa (ra) the daughter of Umar b. al-Khattab (ra). Hafsa (ra), before being married to the Prophet صلى الله عليه وآله وسلم, was the wife of Hanish (ra) who was one of the early converts to Islam. Seven months after Hanish (ra) died the Messenger صلى الله عليه وآله وسلم married her. By marrying Hafsa (ra) he صلى الله عليه وآله وسلم enabled his second Wazir, his companion Umar b. al-Khattab (ra) to come to see him in his house at Hafsa’s home.

So the marriages to A’isha (ra) and Hafsa (ra) were marriages to the daughters of his two Wazirs (assistants), the daughters of two companions who persevered with him in Da'wah, ruling and fighting. Therefore such marriages were not only for the purpose of marriage. Although A’isha (ra) was beautiful and the Prophet صلى الله عليه وآله وسلم found her attractive this was not the case with Hafsa (ra), which indicates that his marriage to both of them was for a purpose other than sexual gratification.


Marriage to Juwayriyya bint al-Harith ibn Abi Dirar (ra)

During the battle of Banu Mustaliq, in the fifth year of the Hijra, he صلى الله عليه وآله وسلم married Juwayriyya bint al-Harith ibn Abi Dirar (ra). The reason behind his marriage to her was for the purpose of drawing her father closer to the Prophet صلى الله عليه وآله وسلم and raising her position. Juwayriyya (ra) was from the captives of Banu Mustaliq, and had fallen into the hands of one of the Ansar. She was the daughter of the leader of Banu Mustaliq, so she wanted to free herself from her master to whom she had become a slave-girl. Her master increased the ransom money knowing that she was the daughter of the leader of Banu Mustaliq. So her father approached the Prophet صلى الله عليه وآله وسلم with the ransom required to free her, which he did. Then after believing in the Message of the Prophet صلى الله عليه وآله وسلم he became a Muslim, and he took his daughter Juwayriyya (ra) to the Prophet صلى الله عليه وآله وسلم and she too embraced Islam, so the Prophet صلى الله عليه وآله وسلم asked her father for her hand in marriage. He married her to the Prophet صلى الله عليه وآله وسلم himself so the Prophet’s صلى الله عليه وآله وسلم marriage to her was in fact a marriage to the daughter of a leader of a tribe which he had subjugated. His صلى الله عليه وآله وسلم objective was to win the friendship of its leader through marrying his daughter.


Marriage to Safiyya (ra)

In the seventh year of the Hijra after the victory of Khaybar he صلى الله عليه وآله وسلم married Safiyya (ra) daughter of Huyai ibn al-Akhtab who was one of the leaders of the Jews. The story of his marriage to her began when she was taken along with other captives which the Muslims seized from the fortress of Khaybar. Some of the Muslims advised the Prophet صلى الله عليه وآله وسلم: “Safiyya is a noble lady of Banu Qurayza and Banu Nadhir. She is not suitable for anyone other than you”, so the Prophet صلى الله عليه وآله وسلم freed her and married her. This was therefore done for her protection and to free her from the bondage of slavery, as well to raise her status. It has been narrated that Abu Ayyub Khalid al-Ansari feared that Safiyya (ra) harboured hatred against the Messenger صلى الله عليه وآله وسلم who had killed her father, husband and people. For this reason he spent the night, girded with his sword, around the tent in which the Messenger صلى الله عليه وآله وسلم consummated the marriage with Safiyya (ra) on the way back from Khaybar. When the Messenger صلى الله عليه وآله وسلم woke up in the morning he noticed him outside the tent and asked him: “What is the matter?” He replied: “I feared for you from this woman. You have killed her father, husband and her people and she has just recently come out of kufr.” So the Messenger صلى الله عليه وآله وسلم set Abu Ayyub’s mind at rest, and Safiyya (ra) remained loyal to the Messenger صلى الله عليه وآله وسلم until Allah تعالى took his soul.


Marriage to Maymuna (ra)

Later, in the eighth year of Hijra he صلى الله عليه وآله وسلم married Maymuna (ra) the sister of Umm al-Fadhl, the wife of al-‘Abbas b. Abd ul-Muttalib. He married her in Makkah at the end of the postponed pilgrimage (Umra al-qada) that the Muslims agreed to delay in the treaty of Hudaybiyah. The account of his marriage to her began when Maymuna (ra) was twenty six years of age and that she had delegated her sister Umm al-Fadhl to find a suitor for her, but when she saw the predicament of the Muslims at the umra she herself yearned for Islam.

Therefore, al-‘Abbas proposed to his nephew our Master Muhammad صلى الله عليه وآله وسلم at her behest and the Messenger صلى الله عليه وآله وسلم agreed to marry her. The three day time limit on staying Makkah, stipulated by the treaty of Hudaybiyah had expired. But the Messenger صلى الله عليه وآله وسلم wished to use his marriage to Maymuna (ra) as a means to increase the understanding between himself and the Quraish.

When Suhayl b. ‘Amr and Huwayteb b. ‘Abd ul-‘Uzza came to him representing Quraish they said to Muhammad صلى الله عليه وآله وسلم: “Your time in Makkah has expired, so leave us.” He صلى الله عليه وآله وسلم said to them: “What is the matter with you? Why do you not leave me? I will hold a wedding feast amongst you. We will prepare food for you so why not attend it?” Their response to him was “we have no need of your food so depart from us.” The Messenger صلى الله عليه وآله وسلم did not hesitate and left Makkah along with the rest of the Muslims.


Marriages to Zaynab bint Khuzayma and Umm Salama (ra)

As for his صلى الله عليه وآله وسلم marriage to Zaynab bint Khuzayma (ra) and Umm Salama (ra), they were marriages to the two wives of his companions who had been martyred on the battlefield.

Zaynab (ra) was the wife of 'Ubayda b. al-Harith b. al-Muttalib (ra) who was martyred on the day of Badr, she was not of marked beauty, but she was known for her good nature and kindness to the extent that she became nicknamed as the ‘mother of the needy.’ She had passed her youth, but the Messenger of Allah صلى الله عليه وآله وسلم married her in the second year of the Hijra, after the battle of Badr and after the martyrdom of her husband. She stayed with him for only two years until Allah تعالى took her soul. After Khadija (ra), Zaynab (ra) was the only one who died before the Prophet صلى الله عليه وآله وسلم.

As for Umm Salama (ra), she was the wife of Abu Salama (ra), who had a number of sons with her. Abu Salama (ra) was injured in Uhud then recovered from it, so the Prophet صلى الله عليه وآله وسلم agreed to let him fight Banu Asad. He defeated them and returned to Madinah victorious with the booty that had been captured, but the injury he sustained at Uhud worsened and he remained ill until his death shortly afterwards. The Prophet صلى الله عليه وآله وسلم was present while he was on his deathbed, and he remained by his side, praying for his wellbeing until he died. The Prophet صلى الله عليه وآله وسلم then closed Abu Salama’s eyes.

Four months after Abu Salama’s death, the Messenger صلى الله عليه وآله وسلم proposed to Umm Salama (ra) herself, but she made excuses that she had a big family and that she had passed her youth. The Prophet صلى الله عليه وآله وسلم however persisted until he married her and he himself saw to her children’s upbringing.

Therefore it is clear that the Messenger married those two wives to care for the family of two of his companions after their death.


Marriage to Umm Habiba bint Abu Sufyan (ra)

As for his marriage to Umm Habiba bint Abu Sufyan (ra), this was a marriage to a believing woman who had migrated to Abyssinia fleeing with her deen intact. She had remained patient in the path of Islam after her husband had apostatised.

Umm Habiba (ra) was Ramla the daughter of Abu Sufyan, the leader of Makkah and head of the Mushrikin. She was the wife of a cousin (son of a paternal aunt) of the Messenger of Allah صلى الله عليه وآله وسلم, 'Ubayd Allah b. Jahsh al-Asadi. 'Ubayd Allah embraced Islam with his wife Ramla whilst her father Abu Sufyan was still upon kufr. She was afraid of hurting her father so she migrated, encumbered by her pregnancy, with her husband to Abbysinia. There in the place of refuge, Ramla gave birth to her daughter Habiba bint 'Ubayd Allah by whom she was named. So she came to be called Umm Habiba although her husband 'Ubayd Allah b. Jahsh did not take long before he left the fold of Islam and professed his belief in Christianity, the religion of the Abyssinians. He tried to take his wife Ramla away from Islam, but she patiently persevered in her deen.

Then the messenger of Allah صلى الله عليه وآله وسلم sent for the Negus delegating him to perform the marriage of Umm Habiba (ra) to the Messenger of Allah صلى الله عليه وآله وسلم. The Negus informed Umm Habiba (ra) of this, so she delegated Khalid b. Sa'id b. al-'As (ra) to give her in marriage, and her marriage contract with the Messenger صلى الله عليه وآله وسلم took place. Khalid undertook the marriage contract on her behalf and the Negus for the Messenger of Allah صلى الله عليه وآله وسلم. When the Muhajirin of Abbysinia returned to Madinah after the battle of Khaybar, Umm Habiba returned with them and entered the house of the Messenger of Allah صلى الله عليه وآله وسلم. Madinah celebrated the wedding of the Messenger to Umm Habiba (ra) and she remained in his house.


Marriage to Zaynab bint Jahsh (ra)

As for his صلى الله عليه وآله وسلم marriage to Zaynab bint Jahsh (ra) this marriage explained the legislation for a number of customs and traditions of Jahiliyah that contradicted Islam.

Firstly, it was legislation to demolish what was called equivalence or matching between the man and the woman. In marrying a cousin (daughter of his paternal aunt) who was from the leaders of the Quraish, to a former slave that had been freed Zayd (ra).

Secondly, it showed the legislation for the destruction of what had become established amongst them in Jahiliyah, in that adopting a son is like one’s own son, so one cannot marry his wife. Muhammad صلى الله عليه وآله وسلم married the wife of his freedman Zayd (ra), after he divorced Zaynab in order to destroy those non-Islamic customs.

The account of the Messenger’s صلى الله عليه وآله وسلم marriage to Zaynab bint Jahsh (ra) was that Zaynab bint Jahsh (ra) was the daughter of Umayma bint 'Abd al-Muttalib the paternal aunt of the Messenger صلى الله عليه وآله وسلم. She was raised under the Messenger’s صلى الله عليه وآله وسلم care and attention and because of this, she was to him like a daughter or younger sister. He صلى الله عليه وآله وسلم used to know her and knew whether she was attractive or not before she had married Zayd, and he had seen her from the time she was an infant crawling, until her childhood and through to her adolescent years. She was not a stranger to the Messenger صلى الله عليه وآله وسلم, but rather she was similar in position to his daughter.

He صلى الله عليه وآله وسلم proposed to her on behalf of his freed slave Zayd (ra). However, her brother 'Abd Allah b. Jahsh refused the proposal, because Zaynab (ra) was from Quraish and a Hashimite in addition to being a daughter of the aunt of the Messenger of Allah صلى الله عليه وآله وسلم. Whereas Zayd (ra) was a slave bought by Khadija (ra) and later freed by Muhammad صلى الله عليه وآله وسلم. Zaynab’s brother felt that this was a great shame for Zaynab (ra) as it used to be a great dishonour for the Arabs, as daughters of the nobility did not marry slaves even if they were given their freedom. But Muhammad صلى الله عليه وآله وسلم wanted these considerations which existed within people solely on the basis of tribalism to be erased and for them to comprehend that there is no superiority of an Arab over a non-Arab except in Taqwa and to understand Allah’s تعال saying:

إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ

“In Allah’s eyes, the most honoured of you are the ones most mindful of Him (taqwa).” [TMQ Al-Hujurat: 13]

The Messenger صلى الله عليه وآله وسلم did not consider it right that a woman from other than his own family should be pushed to do this. So Zaynab bint Jahsh (ra), daughter of his aunt, became the one to depart from the traditions of the Arabs and to destroy their customs, paying no attention to what people may say about her

He صلى الله عليه وآله وسلم let Zayd (ra), his slave whom he had adopted and who due to the customs and traditions of the Arabs gained the right of inheritance from him, to be the one who would marry Zaynab (ra). The Messenger صلى الله عليه وآله وسلم insisted that Zaynab (ra) and her brother 'Abdullah accept Zayd (ra), his freed slave, as her husband. However, Zaynab (ra) persisted in her refusal as did her brother 'Abdullah. As a result Allah تعال revealed the verse:

وَمَا كَانَ لِمُؤۡمِنٍ۬ وَلَا مُؤۡمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُ ۥۤ أَمۡرًا أَن يَكُونَ لَهُمُ ٱلۡخِيَرَةُ مِنۡ أَمۡرِهِمۡۗ وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ ضَلَّ ضَلَـٰلاً۬ مُّبِينً۬ا

“When Allah and His messenger have decided on a matter that concerns them, it is not fitting for any believing man or women to claim freedom of choice in that matter: whoever disobeys Allah and His messenger is far astray.” [TMQ Al-Ahzab: 36]

Therefore 'Abdullah and Zaynab had no choice but to submit to Allah’s تعال will, so they said: “We consent O Messenger of Allah صلى الله عليه وآله وسلم.”

Zayd (ra) consummated his marriage with Zaynab (ra) after the Prophet صلى الله عليه وآله وسلم had sent her the bride gift (mahr).

However, married life between Zayd (ra) and Zaynab (ra) was not good. On the contrary, from the start it was unsettled and embittered and continued to be unsettled and embittered. Zaynab (ra) was not happy with this marriage after it had taken place even though it was a command from Allah تعال and His Messenger صلى الله عليه وآله وسلم. She did not obey her husband, and she did not soften in her approach towards him. Rather, she boasted to Zayd (ra) that the bondage of slavery had not befallen her and she made life difficult for him.

Zayd (ra) complained to the Prophet صلى الله عليه وآله وسلم on numerous occasions and explained to him about Zaynab’s (ra) bad treatment of him. He sought permission from the Prophet صلى الله عليه وآله وسلم a number of times to divorce her. The Prophet صلى الله عليه وآله وسلم used to reply: “Hold on to your wife.”

Then Allah تعال revealed to the Messenger صلى الله عليه وآله وسلم that Zaynab (ra) will be one of his wives. This was distressing for the Prophet صلى الله عليه وآله وسلم who feared that people will say that Muhammad صلى الله عليه وآله وسلم has married his son’s wife and will censure him for that since he صلى الله عليه وآله وسلم had adopted Zayd (ra) as a son. Therefore, the Messenger صلى الله عليه وآله وسلم did not want Zayd (ra) to divorce Zaynab (ra), but Zayd (ra) urged the Prophet صلى الله عليه وآله وسلم to allow him to divorce her.

Despite the fact that the Prophet صلى الله عليه وآله وسلم knew that Zaynab (ra) would be one of his wives as Allah تعال had informed him of this through revelation, he صلى الله عليه وآله وسلم still said to Zayd (ra): “Keep your wife to yourself, and fear Allah.” As a result of this Allah تعال mildly reproached the Prophet صلى الله عليه وآله وسلم since Allah تعال told him that he صلى الله عليه وآله وسلم would marry Zaynab (ra) and that he صلى الله عليه وآله وسلم was concealing within himself that which Allah تعال wanted made known. This is the meaning of Allah’s تعال saying:

وَتُخۡفِى فِى نَفۡسِكَ مَا ٱللَّهُ مُبۡدِيهِ

“You hid in your heart what Allah would later reveal.” [TMQ Al-Ahzab: 37]

The matter that the Prophet صلى الله عليه وآله وسلم concealed was the knowledge that Zaynab (ra) will be his wife even though she was the wife of someone he had adopted. This is what Allah would make manifest afterwards, which was his marriage to a divorcee of someone he had adopted as his son.

The reason for the Messenger’s صلى الله عليه وآله وسلم concealment of this marriage, which Allah تعال later made manifest, is that it was the custom of the Arabs to keep their adopted sons and daughters in their houses and ensure links with their relations. They used to give the ‘da’iyy’ (the person who is adopted, all the rights of a son.) All the rules of a son were applied to them even in inheritance and the esteem of lineage. So when Allah informed the Messenger صلى الله عليه وآله وسلم that Zaynab (ra), the wife of his freed slave whom he had adopted will be his wife he hid this knowledge and strictly insisted that Zayd (ra) hold on to his wife and not divorce her. This is despite Zayd’s (ra) insistence, his complaints about her, and the lack of harmony between them in their marital life ever since he married her. Zayd (ra) insisted on divorcing her so the Messenger صلى الله عليه وآله وسلم gave him permission, and he eventually divorced her without any knowledge that the Messenger صلى الله عليه وآله وسلم would marry her and without Zaynab (ra) herself knowing that the Messenger صلى الله عليه وآله وسلم would take her as his wife.

This is illustrated by what Ahmad, Muslim and an-Nisa’i have reported from Sulayman b. al-Mughira on the authority of Thabit that Anas who said: When the 'Iddah (divorce period) of Zaynab was over, Allah’s Messenger صلى الله عليه وآله وسلم said to Zayd to mention him to her. So I (Zayd) went to her and said: ‘O Zaynab rejoice! Allah’s Messenger sent me to propose to you on his behalf.’ She said: ‘I do not do anything until I see my Lord order me.’ So she stood at her place of worship and Allah’s Messenger came to her without permission when the verses of the Qur’an (pertaining to her marriage) were revealed:

فَلَمَّا قَضَىٰ زَيۡدٌ۬ مِّنۡہَا وَطَرً۬ا زَوَّجۡنَـٰكَهَا لِكَىۡ لَا يَكُونَ عَلَى ٱلۡمُؤۡمِنِينَ حَرَجٌ۬ فِىٓ أَزۡوَٲجِ أَدۡعِيَآٮِٕهِمۡ إِذَا قَضَوۡاْ مِنۡہُنَّ وَطَرً۬اۚ

“When Zayd no longer wanted her, We gave her to you in marriage so that there might be no fault in believers marrying the wives of their adopted sons after they no longer wanted them.” [TMQ Al-Ahzab: 37]

If either Zaynab (ra) or Zayd (ra) had known that Allah تعال had ordered the Messenger صلى الله عليه وآله وسلم to marry Zaynab then Zayd would not have said to her ‘rejoice,’ nor she said ‘until I see my Lord order me.’ i.e. she left the matter to Allah to guide her in this marriage. The 'Illa (legal reason) of this marriage is so that there is no sin on the believer in marrying the wife of someone they had adopted.


Conclusion

This is the account of the Messenger’s صلى الله عليه وآله وسلم marriages to his wives. It is clear that each one was for an objective other than the mere aim of marrying. The intent of the Prophet’s صلى الله عليه وآله وسلم marriage to more than four wives and why this number is unique to him compared to the rest of his Ummah is now clear.

The fact that the objective was not the agitation of the procreation instinct of a man who had passed the age of fifty is quite evident, since he was a man who was busy with the Da’wa, engaged in conveying the Message of his Lord to the world so that he may revive a people and mould them into an Ummah whose only aim in life was to carry the Message of Allah to the world.

His صلى الله عليه وآله وسلم aim was to build the society anew after he had demolished the previous structures, and establish a state pushing ahead the world before it, in order to carry the Call of Islam to the people. Anyone whose mind is occupied with the revival of an Ummah, the establishment of a state, the building of a society, and the carrying of the Message to the world cannot be preoccupied by women devoting himself to them and marrying one every year. Rather, he carried his Da'wah and he enjoyed a normal married life like any other human.