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The World Gets Topsy-Turvier: Signs of the End Days [2/2]

salvador-dali-swans-reflecting-elephants-1345978791_orgOne of the main themes that runs through hadiths about the End Days is how good will be considered as being bad; and visa versa, how trustworthiness and honesty shall disappear, how the worthless will be raised to positions of rank and respect, and how there will be an increase in disobedience and widespread violation of rights (kathrat al-‘uquq wa ida‘at al-huquq). Rights that firmly belong to some shall be denied them, and instead be given to others. This inversion of rights and reality, perhaps more than anything else, is what characterises the fated end times. And it is this topsy-turviness of the times, and the ensuing spiritual and social turmoil, that I wish to discuss in the second and final part of this blog. After quoting a volley of hadiths that describe the state of affairs that heralds the end days and final Hour, Ibn Rajab al-Hanbali said: ‘All this is part of the inversion of realities during the end days and the topsy-turviness of affairs.’1

In what is to follow, one point must be kept firmly in our minds: Even though many negative things will eventually come to pass, we are each called upon to swim against the tide and work against the inevitable decay. In the words of the venerable Shaykh, ‘Abd al-Qadir al-Jilani, it is a case of us each having to ‘fight against destiny’.

Having documented several of the signs of the Hour (ashrat al-sa‘ah) in Part I of this blog piece, let us now turn to those hadiths that specifically talk about things being turned on their head; how reality will be inverted and the world made topsy-turvy:

1. The first hadith to qualify for this genre has got to be: ‘When the affair is given to other than its rightful people, then await the Final Hour (idha wussida’l-amr ila ghayri ahlihi fantazari’l-sa‘ah).2 Al-Munawi explains that when matters such as the caliphate, governance, teaching religion or the issuing of fatwas are in the hands of those who are undeserving, unsuited and unqualified for such Herculean tasks, then this signals the coming of the Hour. Why? Because such an inversion of affairs can only happen when Islam becomes weak and neglected, ignorance has conquered minds and hearts, sacred knowledge has markedly diminished in society, egos and desires rule the roost, and the people of knowledge and wisdom are unable to establish the truth or support it.3 When religious and spiritual anarchy prevail at such levels in society, where in the land of the blind the one eyed man is comfortably king and the minds of the masses comfortably numb, how can such a state of affairs not foreshadow the approaching of the Hour? Regrettably, this rot continues to fester and secrete itself into the collective Muslim psyche and social fabric; and Allah’s aid is sought.

The remedy against this malaise is to not be pretentious, sincerely remember our own levels and conduct ourselves in a way that befits a believer. The crux of this all is that we avoid meddling in matters that do not concern us, or for which we are unqualified or inexperienced – especially when it comes to matters related to sacred knowledge. For unless one has been sufficiently nurtured at the hands of wise, qualified, seasoned and compassionate teachers, and has their permission and blessing to enter into such matters, we are likely to find that we will bring about far more corruption than good, as well as be a terrible nuisance to knowledge and its people. Imam Ibn Hazm wrote: ‘There is nothing more harmful to knowledge and its people than those who enter into it, yet are not from it. They are ignorant, but think they are knowledgeable; they cause corruption while they think they are rectifying matters.’4 The prophetic caution has been issued, it’s now up to each of us to take heed.

2. The Prophet, peace be upon him, once foretold: ‘Indeed from the signs of the Hour is that the virtuous shall be demeaned and the wicked elevated.’5 It is difficult to see how virtuous people could be devalued, unless you first demote and demean morality and virtue itself. And yet this is precisely what has happened. For ours is an age (and it has been so for quite some time now) where the old certainties, and the morality that flowed from them, have been dealt a crushing blow. Although long in the making, the liberal revolution of the 1960s was the beginning of the end of England as a Christian country in terms of Christian ethics being reflected in law and Christian morals being the glue that bound society. Against the backdrop of the swinging sixties, the country witnessed a series of liberalising laws that would usher in the start of a Post-Christian milieu: suicide ceased to be a crime in 1961; and in 1967, abortion was legalised, as was homosexuality. Hereinafter there would be a parting of the ways for law and morality: the law would now intervene only to prevent individuals from harming each other. As for morality, it could no longer be thought of as the code for society. Instead, it would be relegated to an individual choice, and people would be free to indulge in whatever experiments in living they desired. Rights would soon replace responsibilities, desires would eventually trump duties and, by the 1990s, society would begin to significantly fray at the seams. There is no other choice for believers, driven as they must be by the healing lights of tawhid or Abrahamic monotheism, than to seek society’s redemption and moral restoration.

How much morality should be translated into law, and how much is to be left to the individual conscience, is a question which all civilised societies must grapple with. In Islam’s Sacred Law, ‘sins which involve injustice to others and injury to them, be it in the religious or worldly sense, are more severely punished in this world than those not entailing harm to others; despite the fact that the punishment for the latter may be greater in the Hereafter.’6 This is why, despite disobedience to parents being more morally wrong than, for instance, fornication, the shari‘ah has no fixed penalty for the former, but it does for the latter. Again, arrogance is a far greater sin than consuming alcohol; and yet there is no prescribed worldly punishment for the first, but there is for the second. ‘The reason is clear: such punishments are there to safeguard religious and worldly interests from the wrongdoing of wrongdoers, whereas the punishment of those who wrong only themselves is left to their Lord.’7

As the assault on traditional morality and virtue continues to intensify from, among other quarters, the media, movies and trash TV; and as more and more of the world is exposed to the mediocrity and moral bankruptcy of the monoculture and is gradually ‘normalised’ into it; we Muslims should be clear that ours is a religion of meritocracy. That is to say, in Islam people are valued, respected and held in high esteem according to their piety, virtue and merits. People of corrupt morals, or who lack basic adab and decency, or who wallow in self-inflicted ignorance of even the basic teachings of the faith – they may be looked upon with the eye of pity, tolerance and charity; but never with honour, distinction and approbation.

Those who have even a slight insight into the gravity of the Quranic message, or who recognise that the Sunnah came to elevate humankind and restore us to our Adamic dignity will, in all likelihood, find today’s crass (and oftentimes, vulgar and irreverent) celebrity culture more than a trifle troublesome. Surely ones ease with, or acceptance of, it simply reflects how much souls have become desensitised to virtue or how much hearts have cozied up to vice; doesn’t it?

This is why Islam puts great weight on al-amr bi’l-ma‘ruf wa’l-nahi ‘ani’l-munkar – the duty of “commanding good and forbiding wrong.” Allah, exalted is He, declares in the Qur’an: The believers, men and women, are allies one to another; they enjoin what is good and forbid what is evil. [9:71] If we are to continue to recognise and honour people of virtue and piety, so as to be inspired by their conduct and be guided by their example, then we must collectively ensure that the lines between halal and haram, virtue and vice, and morality and immorality, are not blurred or made fuzzy. For if knowledge of what constitutes virtue and vice is lost to us; if Islamic morality is made subjective to the tastes and fashions of the times, and is no longer a rock firmly planted, we shall have brought about our rack and ruin in both worlds. Immense pressure is now being brought to bear upon Muslims to do precisely this. Ibn Mas‘ud, one of Islam’s earliest converts and one of its most illustrious scholars, once heard a person say: ‘Whoever doesn’t enjoin the good or forbid evil has perished.’ To which Ibn Mas‘ud responded: ‘Rather, one whose heart doesn’t recognises good from evil perishes.’8 These words become even more meaningful if we recall the following hadith: ‘Whoever of you sees an evil, let him change it with his hand; if he is unable to do so, then with his tongue; if he is unable to do so, then with his heart – and that is the weakest of faith.’9 If the heart no longer recognise evil, let alone detests it or seeks to change it, then what type of faith is there? For in all of this, it is faith that is at stake.

3. ‘Allah does not take away knowledge by wresting it from the hearts of men; rather He takes knowledge away by taking away the scholars. So when no scholar remains, people take the ignorant as leaders who, when asked, give fatwas without knowledge: they are misguided and misguiding.’10 This hadith tells us about the public’s inability to reign in their haste and impulsiveness so as to patiently seek out qualified scholars from whom fatwas, religious rulings and guidance about the faith should be sought. Ask the people of knowledge if you do not know, is what the Qur’an says [16:43]. Things, however, have begun to be turned on their heads. Instead of the masses asking those who are qualified to give fatwas and have been schooled and authorised in fiqh, they have begun to ask any Tom, Dick or Harry, or the so-called “knowledgeable brother,” or even the now proverbial Shaykh Google! The upshot: they make the unworthy look worthy, treat the unqualified as qualified, and view the unschooled as schooled; with the ummah continuing to suffers at the hands of these imposter-muftis, cowboys da‘is and charlatan wannabe shaykhs.

In another hadith warning us against this same danger, we read: ‘From the signs of the Hour is that knowledge will be taken from the young ones.’11 These young [junior] ones (asaghir, sing. saghir) refers to either: the innovators (ahl al-bid‘ah); as Imam Ibn al-Mubarak declared, or to those who give fatwas and religious rulings without sound qualification and expertise; as per Abu ‘Ubayd and others.12 In either case, it is just as Ibn Mas‘ud, may Allah be pleased with him, cautioned: ‘People will not cease to be upon good as long as they take knowledge from their senior ones. If they take it from their junior and wicked ones, they are sure to perish.’13

What each of us must ensure is that, when it comes to seeking religious rulings and guidance, we must turn to those men or women known in society for their learning, knowledge, piety and qualification. Anything less than this will not do. The obligation on the general public is to not be slack, but rather to try their best and ask only those who they think are qualified; just as they would do in other important or crucial areas of their lives.

Similarly, mosques must ensure they do not give the pulpit to some young, half baked, hot-headed khatib. Muslim TV channels and websites which host Q&A sessions must only allow qualified people to answer the publics’ questions. And the public should, if they are unsure, ask the organisers of such shows and websites if those who are acting as muftis are qualified for the task. Let’s be clear. This is not about whether someone has memorised the Qur’an. or is a student of the sacred Islamic sciences (talib al-‘ilm), or is qualified in hadith, tafsir, tajwid or tarikh. It’s about whether they are qualified in actual fiqh and fatwa. If not; or if one is in doubt, switch channels.

4. Again from Ibn Ma‘sud: ‘You are in a time in which its scholars (‘ulema) are many and its speakers (khutaba) are few. But after you will come a time in which its scholars are few and its speakers many.’14 Again, the end times bring with it a deterioration in standards and an inversion in roles and ranks. Now since the idea of “being qualified” or “proper qualification” has been insisted upon a number of times already, let’s look at the learning and levels of the qualified scholar and muftis in more detail:

The genre of literature known as Adab al-Mufti wa’l-Mustafti – “Conduct of Muftis and of Seeking Fatwas” – lists the needed credentials in terms of being ‘alim bi ahkam al-shar‘iyyah, “learned in the rulings of the Sacred Law.”15 This requires muftis to possess thorough knowledge of: (i) The five-hundred or so legal verses in the Qur’an. (ii) The hadiths related to legal issues, along with knowing how to evaluate their authenticity and epistemological value; or to at least rely on the experts in this field. (iii) Those cases which have become subject to scholarly consensus (ijmå‘) so as not to contradict it. (iv) Theories of abrogation, so as not to rule on the basis of an abrogated verse or hadith. (v) Arabic language and its nuances, in order to understand literal and metaphorical useage; general and particular discourse; idioms; and also equivocal and unequivocal speech. (iv) The procedural methods of analogical deduction (qiyas) and inferential reasoning (istinbat).

The legal literature also states that the term mufti is synonymous with mujtahid – one capable of ijtihad: of extracting or infering rulings directly from the foundational texts (i.e. the Qur’an and Sunnah). A mufti who has gained complete mastery in the above-listed qualifications is called an absolute mujtahid (mujtahid mutlaq). A mufti who has gained expertise, but not complete mastery, in these ijtihad credentials is a mujtahid bound by the legal framework of a law-school (mujtahid fi’l-madhhab). In both cases, these two mujtahids work with the foundational texts: the first does so unrestrictedly and directly; the second, according to the methodological principles of his law-school or madhhab.

Below these two are muftis who are “non-mujtahids.” They too are of varying ranks. There is the mufti who, although not capable of ijtihad, is highly versed in his school’s modes of legal reasoning and analogy; has committed to memory its rulings; and is able to defend, refine and resolve ambiguous cases – tilting the scales in favour of one of two or more opinions on the matter. He can even infer rulings for new cases based on established precedents of the school. Then there are muftis who are trained jurists, but their skills are limited to distinguishing between the authoritative (mu‘tamad) and less authoritative positions of their school, as well as memorising its issues (masa’il), or positive law.

Finally comes the mufti who is a poorly trained jurist and is unable to distinguish left from right. What he does have going for him, though, is a competency to transmit the authoritative rulings of the school on any or most given issues, with reliable accuracy. His level is ifta’ bi’l-hifz – “issuing fatwa by having carefully and diligently memorised the school’s legal rulings.” In the absence of other types of muftis, lay people and other non-muftis are obliged to ask such trained transmitters of law and legal rulings.16

Before soldiering on, a few remarks are in order. Firstly, barring the last type of mufti, all the others engage in highly complex modes of legal reasoning and juristic activity. Secondly, in our age, when we say that so-and-so is a mufti, we don’t mean that he is a mujtahid, but rather that he gives fatwas based on the books and rulings of his law school, or upon the ijtihad of a mujtahid he is following in the issue. That is, muftis of today do not infer legal rulings themselves from the root sources. Thirdly, although in Islam’s earlier period muftis were invariably mujtahids, the term was widened at some later point to include non-mujtahid jurists too, out of a pressing need (hajah).17 And finally, in terms of the levels of muftiship today, most muftis fall into the last category; some in the two levels above; fewer in the mujtahid level (either mujtahid in specific areas of the law, like marriage, divorce, inheritance, or finance; or the rarer mujtahid fi’l-madhhab). As for the absolute mujtahid, from what my scholars and teachers have taught me, they have been absent from the ummah for a very long time now.

Even with just a casual grasp of the above levels, the distinction between the qualified scholar or mufti, and between the religious activist or da’i will be clear. The former are qualified; the latter more often than not lack legal qualifications and fiqh schooling. Fatwa and religious instruction is sought from the former, not the latter. In fact, the latter are themselves in need of the former. As for the vague, new-fangled category of the “knowledgeable brother,” it would be best if we stopped using such a meaningless classification. For one’s knowledge either qualifies her or him to give religious rulings and fatwas, or it doesn’t. For one is either followed in knowledge, or else one follows and imitates; and in both there is goodness. One hadith says: ‘Whoever gives a fatwa without due knowledge, shall bear the sin of those he gave it to.’18

5. Our final hadith depicting the topsy-turviness of the End Days is this one: ‘There shall come upon people years of deceit in which the liar will be believed, the truthful one disbelieved, the treacherous will be trusted, the trustworthy deemed treacherous; and the Ruwaybidah will speak out.’ They asked: Who are the Ruwaybidah? To which the Prophet, peace be upon him, replied: ‘The lowly, contemptible one who will speak out about public affairs.’19 This particular inversion of affairs usually plays itself out in matters related to society and politics.

Scholarly commentaries do not specify exactly who the Ruwaybidah are, but do point out their traits. Lexically, being the diminutive or tasghir of the word rabidah (“lowly”, “good for nothing”, “worthless”), the Ruwaybidah are lower than worthless: they are utterly worthless. These are people who are incapable of rising up to distinction, lack integrity and, above all, possess little more than a glimmer of religious knowledge.20 In spite of this, they feel to speak out about socio-political affairs beyond their grasp and experience. They feel to offer fatwas and act as social commentators, based upon their whims and ignorance. They presume to be sincere advisors to the ummah, while being infantile in their understanding and wet behind the ears! And those who speak from ignorance will, ultimately, do more harm than good.

In one verse of the Qur’an which speaks of society and politics, we learn this pivotal rule of conduct: If any matter comes to them concerning security or fear, they spread it around. But if they had only referred it to the Messenger or to those charged with authority, those among them who are able to investigate and think out the matter would then know [what to do with] it. [4:83]

Imam al-Sa‘di shed more light on the verse, saying: ‘This is a counsel from Allah, to His servants, about their unsuitable conduct. And that it is imperative for them, when there comes to them news about crucial affairs of public benefit – like those related to the security and welfare of the believers, or to breaches of security and calamities afflicting them – that they must first verify such things and not be hasty in spreading such news. Instead, they should refer such matters to the Messenger, or to those in authority among them: those possessed of sound judgement, learning, intelligence, sincere advice, calmness and composure; those who understand such issues and have knowledge of the associated benefits and harms.’21 It wasn’t too long ago, in the not so distant past, that we the ummah deferred to knowledge, wisdom and dispassionate worldly discernment. The Ruwaybidah, however, are contagious; like rabies, they have infected a significant part of the ummah. And social media continues to be a perfect platform for their madness to spread. A calm, yet courageous commitment to taqwa, and a return to knowledge and its people, is the only inoculation we have against the Ruwaybidah rabies; and Allah’s help is sought.

As the Final Hour closes in, the world is indeed getting more and more topsy-turvy. Currently, the ummah is in a state of weakness, chaos and confusion. Externally, our way of life is threatened by liberalism’s bulldozer, which seeks to flatten all voices of dissent; particularly the Ishmaelite one. Internally, we are weak, woefully divided, and plagued by extremism and religious anarchy. And yet believers despair not. For out of this weakness, confusion and chaos the Mahdi shall come!

1. Jami‘ al-‘Ulum wa’l-Hikam (Beirut: Mu’assasah al-Risalah, 1998), 1:140.

2. Al-Bukhari, no.59.

3. Consult: al-Munawi, Fayd al-Qadir Sharh al-Jami‘ al-Saghir (Beirut: Dar al-Ma‘rifah, n.d.), 1:451.

4. Ibn Hazm al-Zahiri, al-Akhlaq wa’l-Siyar fi Mudawat al-Nufus (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1985), 24.

5. Al-Hakim, Mustadrak, 4:554. Its narrators are all those of the Sahih, as stated by al-Haythami, Majma‘ al-Zawa’id (Beirut: Dar al-Kutub al-‘Ilmiyyah, 2001), 7:326.

6. Ibn Taymiyyah, Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 28:181.

7. ibid., 28:182.

8. Al-Tabarani, Mu‘jam al-Kabir, no.8564. Its chain is sahih, as Shu‘ayb al-Arna’ut said in his crititical edition of Ibn Rajab, Jami‘ al-‘Ulum wa’l-Hikam (Beirut: Mu’assasah al-Risalah, 1998), 2:245.

9. Muslim, no.49.

10. Al-Bukhari, no.100; Muslim, no.2673.

11. Ibn al-Mubarak, al-Zuhd (Riyadh: Dar al-Mi‘raj, 1995), no.52. Its chain is excellent (jayyid), according al-Albani, Silsilat al-Ahadith al-Sahihah (Beirut: al-Maktab al-Islami, 1985), 2:316; no.695.

12. See: Ibn ‘Abd al-Barr, Jami‘ Bayan al-‘Ilm wa Fadlihi (Riyadh: Dar Ibn al-Jawzi, 1995), 612-17; nos.1052-60.

13. ibid., no.1057.

14. Al-Tabarani, Mu‘jam al-Kabir, no.8066; Abu Khaythamah, al-‘Ilm, 109. Its chain was graded as sahih in Ibn Hajr al-‘Asqalani, Fath al-Bari (Egypt: al-Matba‘ah al-Salafiyyah, n.d.), 10:510.

15. Consult: al-Khatib, al-Faqih wa’l-Mutafaqqih (Riyadh: Dar al-Ifta, 1968), 2:330-31; al-Nawawi, al-Majmu‘ (Beirut: Dar Ihya Turath al-‘Arabi, 1996), 1:72-96; Ibn al-Qayyim, I‘lam al-Muwaqqi‘in (Riyadh: Dar Ibn al-Jawziyyah, 2003), 6:40-208.

16. Culled from: Ibn al-Qayyim, I‘låm al-Muwaqqi‘in, 6:125-28; Ibn al-Salah, Adab al-Mufti wa’l-Mustafti (Beirut: Dar ‘Alam al-Kutub, 1986), 87-102.

17. See: I‘låm al-Muwaqqi‘in, 2:86.

18. Ibn Majah, Sunan, no.54. It was declared sahih by al-Suyuti, as per al-Munawi, Fayd al-Qadir, 6:77.

19. Ibn Majah, no.4036; al-Hakim, Mustadrak, 4:465, who said: ‘Its chain is sahih.

20.  As per al-Sindi, Sunan Ibn Majah bi Sharh al-Sindi (Beirut: Dar al-Ma‘rifah, 1996), 4:377.

21. Taysir al-Karim al-Rahman (Dammam: Dar Ibn al-Jawzi, 2011), 193-4.

The World Gets Topsy-Turvier: Signs of the End Days [1/2]

Bill-Garvin-TTWThe Hour is drawing near and the moon has been cleft in two, declares the Qur’an [54:1] In another of its many eschatological verses, it says: They ask you about the Hour. Say: ‘Knowledge of it is but with Allah. What will make you aware of it? It maybe that the Hour is near.’ [33:63] The Prophet, peace be upon him, stated: ‘My coming, and the Hour, are like this’ – holding up his index and middle finger to demonstrate their closeness.1 In another hadith, it mentions: ‘Count six things before the Hour comes,’ and the first of them he mentioned was: ‘my death.’These two events are considered to be the first two “signs” of the End Days; the first of the ashrat al-sa‘ah – “signs before the coming of the Hour.”

Going back to the Qur’an again, it alerts about the Hour and the mighty reckoning it will bring: Closer draws to mankind their reckoning, yet they heed it not and disregard it. [21:1] And: They think it is far off; while We see it as near. [70:6-7]

Our ‘ulema have divided these End of Day signs into two groups: major and minor (or greater and lesser). Most of the minor signs (ashrat sughra) will be, in a way, a prelude to the Final Hour and take place a considerable time before it; some shall immediately precede the major signs (ashrat kubra) or will accompany them; whilst a few will occur after the major signs have unfolded.

Another way the minor signs have been classified is: (i) those that have occurred and have ended; (ii) those which have occurred and continue to proliferate; and (iii) those signs which have yet to occur.3

An example of the first would be the coming and departing of the Prophet, peace be upon him, to and from this earthly realm. Another would be the Plague of Amwas, as per the hadith: ‘Count six things before the Hour comes: my death, then the conquest of Jerusalem, then a plague that will afflict you like the disease of cattle …’4 Ibn Hajr said: ‘This sign was manifested in the Plague of Amwas during ‘Umar’s caliphate, and this occurred after the conquest of Jerusalem.’5 This plague struck in 18H and claimed the lives of 25,000 people; including that of the famous Companion, Abu ‘Ubaydah b. al-Jarrah.

Signs that have already occurred and which continue their onward trajectory include: the uncritical imitation of non-Muslim culture, values and lifestyles. There occurs in one hadith: ‘The Hour will not be established until my ummah takes to what previous nations took to.’6 And in another hadith: ‘You will soon follow the ways of those who came before you, inch by inch, handspan by handspan, so much so that if they were to enter a lizard’s hole, you would do likewise.’ They asked: O Allah’s Messenger, do you mean the Jews and Christians? He replied: ‘Who else?’7 As long as we keep deferring to the monoculture and its masters, things shall not bode well for this ummah of great mercies. Inculturation must be guided by the rulings and objectives of our shari‘ah, as well as kept wise by the profound insights of our tasawwuf/tazkiyah tradition.

Some more signs in this genre include: ‘From the signs of the Hour is that knowledge will be lifted and ignorance established.’8 The knowledge (‘ilm) being referred to here is sacred knowledge; knowledge of Islam: its rulings, ethics and spiritual demands. As for secular knowledge, that continues to proliferate. Another sign is: ‘Before the Hour comes, usury (riba) will be widespread.’9 In another: ‘The Hour will not be established until Allah takes His virtuous servants from the earth, so that only the riffraff remain: they will neither recognise virtue nor reject vice.’1o Another hadith worth citing here: ‘The Hour will not be established until people compete in building lofty buildings.’11 This is akin to the famous hadith: ‘You will see the barefooted, scantly-clad, destitute herdsmen competing to construct lofty buildings.’12 The project of scraping the skies by former herdsmen and their descendants is already well underway, even disfiguring the skyline of Islam’s most holy of holies.

Other signs in this category include: ‘The Hour will not be established until trials and civil commotions become widespread, lying proliferates and markets become closer.’13 And: ‘The Hour will not be established till time passes rapidly.’14 Markets being close together is said to refer to how modern travel and communications have made them and their goods instantly knowable, accessible and purchasable: whilst the quickening of time refers to the lack of blessing (barakah) in it, such that what could be done in the past is more than can be done now, in the same span of time. This quickening of time (taqarab al-zaman) has also been interpreted literally, as in the hadith: ‘The Hour will not come until time quickens and a year is like a month.’15

Another hadith reads: ‘The Hour will not be established until mountains are moved from their places and you shall see great calamities that you have never seen before.’16 The Prophet, peace be upon him, also said: ‘The Hour will not be established till the land of the Arabs return to being meadows and rivers.’17 We’re currently seeing the birth of significant tracts of green pastures in the larger Arabian peninsular, albeit via manmade feats of engineering (as with the case of mountains being moved).

Another sign, this time less positive, speaks of the Khawarij: ‘Towards the end of time there shall come a people young in age (hudatha’u’l-asnan) and also lacking in intellect (sufaha’u’l-ahlam). They will speak with the best speech of people, yet they shall pass through Islam as an arrow passes through its game. Their faith won’t go beyond their throats. Wherever you encounter them, slay them; for in slaying them entails a huge reward on the Day of Judgement.’18 Another hadith about them says: ‘There will arise a people who will recite the Qur’an but it won’t go beyond their collarbone. Each time a new generation arises, they will be cut-off [Ibn ‘Umar said the Prophet, peace be on him, repeated the words: ‘each time a new generation arises they will be cut-off’ more than twenty times], until the Dajjal appears at their tale end.’19 Thus this misguided sect will keep rearing its violent and ugly head among the ummah, but each time they do so they will be known by the People of Knowledge and will be duly repudiated. Wa li’Llahi’l-hamd.

And finally in this category are the usual suspects: ‘From the signs of the Hour is that knowledge will diminish, ignorance will proliferate, fornication/adultery (zina) will be prevalent, and the numbers of women shall increase whilst that of men decrease; so much so that one man will care for fifty women.’20 ‘The Hour will not be established until earthquakes increase.’21 And finally: ‘Towards the end of my ummah there will be men who will ride on something like comfortable saddles, and will dismount at the doors of mosques; and their women will be clothed yet naked.’22 Women immodestly dressed is understood: as for “comfortable saddles,” could that be referring to modern cars – as suggested by some scholars?

Examples of signs which have yet to reveal themselves would include: ‘The Hour will not be established until the Euphrates reveals a mountain of gold, over which people would fight. Ninety-nine out of each hundred people will be slain, though every man among them will think that perhaps he will be the one to be saved [and hence get the gold].’23 It says in another hadith: ‘The Euphrates will soon uncover a treasure of gold, he who is present there should not take anything of it.’24

Three end days persons are significant in this genre of hadith. The first is mentioned in the Prophet’s words, peace be upon him: ‘The Hour will not be established until a man from Qahtan will emerge, who will drive the people with his whip,’25 which is a metaphor for people accepting his leadership and authority over them.26 The second person: ‘The Ka’bah will be demolished by Dhu’l-Suwayqatayn from Abyssinia.’27 The last personality: ‘Night and day will not cease until a man called Jahjah would come to power.’28 Put aside what the Rastas may (or may not) think of this hadith, there isn’t much discussion on these three personalities in the hadith commentaries. Some have suggested that Jahjah is the man from the distinguished Arab tribe of Qahtan; others disagree and say that this is unlikely, since another hadith makes it clear that Jahjah is a freed slave; others believe that he and Dhul-Suwayqatayn are one and the same. And Allah knows best.29

Another sign yet to occur is the unarmed conquest of Constantinople: ‘The Hour will not be established until seventy-thousand of the Banu Ishaq march against it. When they reach it and descend upon it they shall neither fight with weapons, nor fire any arrows, but will say: la ilaha illa’Llahu wa’Llahu akbar, upon which the side facing the sea will fall. They will say la ilaha illa’Llahu wa’Llahu akbar a second time, whereby the other side shall fall. They will again say la ilaha illa’Llahu wa’Llahu akbar whereupon it will be opened to them and they shall enter it and claim the booty …’30

Finally in this genre are the various prophecies concerning the coming of the Mahdi, about whom the Prophet, peace be upon him, declared: ‘I give you glad tidings of the Mahdi, who will be sent when people are divided and earthquakes occur. He shall fill the world with justice and fairness as it was filled with injustice and oppression. The inhabitants of the heavens and the earth will be pleased with him, and he shall divide wealth justly.’31 In another hadith: ‘There will appear in the last part of my ummah the Mahdi. Allah shall grant him rain and the earth shall bring forth its vegetation. Wealth would be distributed fairly, livestock and livelihood will be abundant and the ummah shall become great. He will live for seven or eight [years].’32 And this: ‘If there remained only one day left in this world, Allah would prolong it and send to it a man from me, or from my family, whose name will be the same as mine and whose father’s name would be the same as my father’s. He will fill the earth with justice and fairness just as it had been filled with injustice and oppression.’33

Of course, there are hadiths in each of the three categories whose meanings aren’t so obvious or clear. Scholars differ over their interpretations and meanings; and thus the signs they contain may have occurred or are yet to occur. In other words, it may not be easy to determine which of the above three categories the hadith should be put in. An example of one such obfuscation is the aforementioned hadith about “comfortable saddles”. Does this refer to modern cars, or to something that is yet to make its debut in the world? The wording is unarguably highly suggestive of modern transport, but one couldn’t state this with absolute certainty.

Another example is the hadith: ‘As the Hour approaches crescent moons will swell; and that people will observe a first night crescent moon and declare: “it is two nights old!”‘34 Now is this phenomenon referring to something that has yet to take place? Or does it bespeak of our current hilal dilemma wherein some Muslims have chalked up a record of allegedly spotting the new moon one day before everyone else? Does the “swelling” of the moon refer to seeing it with the aid of telescopes and binoculars, or to the phenomenon known as size constancy, or to something entirely different?

Then there is that rather intriguing hadith which says: ‘By Him in whose hand is my life! The Hour will not be established until wild beasts speak to people, until the end of a man’s whip and his shoelace speak to him, and his thigh informs him about what his family is doing in his absence.’35 Is this speaking hinting at mobile phones (which were not so long ago fashionably worn on the hip) and items of clothing they are now being sown into? Or to some future piece of tech? Or should this be taken literally, i.e. that animals and inanimate objects shall actually speak. We know of a few reports in the prophetic age where animals did speak to people; hence inanimate things actually speaking wouldn’t be so far fetched.

Another engaging End-Day event is given in the following Companion-report (athar), which finds ‘Abd Allah b. ‘Amr saying (presumably on prophetic authority, since it is speaking of an unseen, future event which cannot be known except through Revealed authority): ‘When you see the belly of Makkah with passages dug out and you see the buildings taller than the mountain tops, then know that the affair has cast its shadow (fa‘lam anna’l-amr qad azallak).’36 Many are convinced that this report, if authentic, is describing the tunnels that bore through Makkah’s mountains, allowing pedestrians and traffic to flow in and out of Masjid al-Haram. As for its buildings being taller than mountains, this is a recent happening of the last two decades or so. Things have taken a turn in Makkah during our very lifetime. While there is much change that pilgrims and visitors can and should be thankful for, the city is also awash with garish hotels, gaudy shopping malls and a lurid clock-tower; many of which dwarf the surrounding mountain tops.

What these hadiths show is that some End Day hadiths aren’t so easy to decipher. So scholars have always insisted on interpretative restraint and to not make quick calls about who or what these hadiths do or do not apply to – especially those with greater socio-political ramifications. Rushing into passing fatwas in such matters can and has led to great civil unrest and fitnah in our history; the usual culprits of commotion are, in the main, when the unlearned or hasty insist on pining the titles of Dajjal or Mahdi onto specific individuals whom the ‘ulema have said don’t fit the bill.

As for the major signs, they are summed up in following hadith: ‘The final Hour will not occur until ten signs come to pass: a landslide in the East; a landslide in the West; and a landslide in the Arabian peninsular; the Smoke; the Anti-Christ (al-dajjal); the Beasts of the Earth; Gog and Magog; the sun rising from the West; a fire from Yemen that will drive the people to the place of the Gathering; and the descent of Jesus, son of Mary.’37

Doubtlessly, things have been set in motion that are now unstoppable. We Muslims of today are living through monumental times and changes, where the lesser signs of the Hour; these ashrat al-sa‘ah, are unfolding rapidly and vividly before our very eyes. The midnight hour is soon to strike, the cosmic order is reaching a crescendo, and Islam’s End of Day auguries continue to be proved true.

The second and final part of this blog will focus on those hadiths, companion-reports and signs that speak about the actual topsy-turviness of the end times; and how social confusion and spiritual pollution begin to invert sacred norms and traditional human paradigms. Yet with all of these trials, tribulations, battles and struggles the followers of Abrahamic monotheism must of necessity face and endure, they cannot forget the promise of Allah, exalted is He: And the end is for those who fear Allah. [7:128] In one hadith we discover these words of the Prophet, peace be upon him: ‘Give glad-tidings to this ummah of ease, honour and glory, supremacy of religion, establishment upon earth, and victory. Whoever among them does an act of the Hereafter for the sake of the world, shall have no share in the Hereafter.’38

That being said, we mustn’t allow such triumphalism to feather the nests of our egos. Rather, we must temper our End of Day triumphalism with a more modest, sobering question – one which is the subject of our final hadith: A man asked, O Messenger of Allah, when is the Hour? The Prophet, peace be upon him, simply replied: ‘What have you prepared for it?’39

What indeed!

1. Al-Bukhari, no.6503.

2. ibid., no.3176.

3. See: Ibn Hajr al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1989), 13:104.

4. Al-Bukhari, no.3176.

5. Fath al-Bari, 6:342.

6. Al-Bukhari, no.7319.

7. Al-Bukhari, no.7320; Muslim, no.2669.

8. Al-Bukhari, no.80; Muslim, no.2681.

9. Al-Mundhari, al-Targhib wa’l-Tarhib, no.2721, after which he said that it was related by al-Tabarani and its chain of narrators are those of the Sahih.

10. Al-Hakim, al-Mustadrak, 4:435, after which he said: ‘This hadith is sahih as per the criteria of the Two Shaykhs.’

11. Al-Bukhari, no.7121.

12. Muslim, no.80.

13. Ahmad, Musnad, no.11009. Al-Haythami stated its narrators are those of the Sahih, except for Sa‘id b. Sam‘an who is trustworthy. See: Majma‘ al-Zawa’id (Beirut: Dar al-Kutub al-‘Ilmiyyah, 2001), 7:446; no.12450.

14. Ahmad, Musnad, no.10560; it was graded sahih in al-Albani, Sahih al-Jami‘ al-Saghir (Beirut: al-Maktab al-Islami, 1986), no.7422. Its like is also in al-Bukhari, no.1036.

15. Al-Tirmidhi, Sunan, no.2332. A fuller discussion of the matter is given in Ibn Hajr, Fath al-Bari, 13:20-21.

16. Al-Tabarani. Mu‘jam al-Kabir, no.6857. It was graded sahih by al-Albani, Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 2002), no.3061.

17. Muslim, no.1012.

18. Al-Bukhari, no.5057.

19. Ibn Majah, Sunan, no.174. It was declared to be sahih in al-Albani, Sahih al-Jami‘ al-Saghir, no.8027.

20. Al-Bukhari, no.81; Muslim, no.2681.

21. Al-Bukhari, no.1036.

22. Ahmad, no.7073. The hadith is hasan, as per al-Albani, Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 1996), no.2683.

23. Muslim, no.2894.

24. Al-Bukhari, no.7119.

25. Al-Bukhari, no.3517; Muslim, no.2910.

26. As explained in Ibn Hajr, Fath al-Bari, 6:677.

27. Muslim, no.2909.

28. Muslim, no.2911.

29. See: Yusuf al-Wabil, Ashrat al-Sa‘ah (Saudi Arabia: Dar Ibn al-Jawzi, 2009), 189-91.

30. Muslim, no.2920.

31. Ahmad, Musnad, 3:37. Its chain of narrators are all reliable (thiqat), as stated by al-Haythami, Majma‘ al-Zawa’id, 7:431-2; no.12393.

32. Al-Hakim, Mustadrak, 4:557-8, where he said: ‘The isnad of this hadith is sahih.’ For a similar verdict consult: al-Albani, Silsilat al-Ahadith al-Sahihah (Beirut: al-Maktab al-Islami, 1985), no.711.

33. Abu Dawud, no.4282; al-Tirmidhi, no.2331, where he declared: ‘This hadith is hasan sahih.’

34. Al-Tabarani, Mu‘jam al-Awsat, no.9376. Al-Haythami said, Majma‘ al-Zawa’d, 3:263; no.4808: its chain contains ‘Abd al-Rahman b. al-Arzaq al-Antaqi, whose biography couldn’t be ascertained.

35. Al-Tirmidhi, no.2181, where he states: ‘This hadith is hasan gharib sahih.

36. Ibn Abi Shaybah, Musannaf (Cairo: al-Faruq al-Hadithah, 2008), 13:260; no.38248. Its chain (isnad) includes ‘Ata al-‘Amiri, who has been called into question by certain hadith authorities.

37. Muslim, no.2901.

38. Al-Bayhaqi, Shu‘ab al-Iman, no.6835, and it is sahih. See: al-Albani, Sahih al-Jami‘ al-Saghir, no.2825; and his Sahih al-Targhib wa’l-Tarhib, no.23. It also occurs without the wording: “ease” in Ahmad, 5:134; Ibn Hibban, no.405; al-Hakim, no.7862.

39. Al-Bukhari, no.3688.

Political Violence & the End Days

10384205_621852931263051_1834185789852880556_nOne of the enormous achievements of our Prophet, peace be upon him, is that in less than twenty years he managed to bring law and order to a land that had hitherto been plagued with lawlessness and the absence of any political organisation whatsoever. In the event of a crime or injustice being committed, the norm was for the injured party to take the law into its own hands and dispense “justice” to the aggressor. Usually, this would lead to acts of great barbarity and would normally provoke reprisals, vendettas and tribal feuds which could often drag on for generation after generation. War was a permanent feature of pre-Islamic Arabian society. Rule of law didn’t enter the picture; ‘asabiyyah (“tribalism”, “clan zealotry” or “partisanship”) did.

By the time the final verse of the Qur’an had been revealed to the Prophet, peace be upon him, the Arabian Peninsular had undergone a profound transformation. For the Prophet had taken the fierce loyalties and strong sense of solidarity, which hitherto had been centred around tribe and clan, and extended it to embrace the whole society of believers; the ummah. Blood feuds and tribal vendettas were chiselled away to be replaced by a community which collectively worked for social welfare and service to others. The old traditions of tribal raiding were directed away from personal ambition or clan bravado towards the idea of jihad, fought for the sake of Allah, against tyranny and injustice and in order to make the word of Allah triumphant. Islam quarried the traits of the Arabs; elevating and refining their virtues like hospitality, generosity and chivalry, but rejecting their intemperance, zealotry and casual cruelty. The result was that a more egalitarian society arose, which valued the culture of law and order that the new religion brought, in the form of Islam’s Sacred Law or shari’ah (and the highly sophisticated fiqh, or jurisprudence, which would develop shortly after).

Given the above, it will come as no surprise how disdainfully Islam looks upon things like vigilante “justice”, taking the law into one’s own hands, anarchy, civil war, rabble-rousing that endangers collective security, or whatever gives rise to a mob mentality that seeks to jeopardise public order. The shari’ah, though it makes provisions for the public to air political grievances, strongly condemns the use of violence, or an assault against law and order, for such ends. As Islam sees it, such things would be a return to jahiliyyah – the pre-Islamic days of ignorance, lawlessness, arbitrary justice, vendettas and blind tribal zealotry! The laws regarding rebel insurgents, rebellion and political violence to or from the state are outlined in the smaller manuals of fiqh, and fleshed out in the larger ones, under the section: qital al-bughat/ahl al-baghi – “fighting rebel insurgents.”

Currently, much of what is called the Muslim world is haunted by great violence and political turmoil. Whether due to armed rebellion, civil war, sectarian schism, military occupation, state tyranny, Western interference, or petrodollar meddling, carnage and conflicts rage on. What follows are some hadiths that speak about such End of Days violence and how we are to act during such chaotic and confusing times. Indeed the believer puts more stock in the prophetic counsels and warnings about the end times, than he does his own ego-driven rationalisations.

1. Abu Musa relates that Allah’s Messenger, peace be upon him, said: ‘Before the Hour comes there will be harj!’ I said: O Messenger of Allah, what is harj? He said: ‘Killing.’ Some of the Muslims inquired: O Messenger of Allah, now we slay [in battle] such and such number of idolaters in a single year. Allah’s Messenger said: ‘This will not be like slaying the idolaters. Instead, you will kill one another, to the extent that a person will kill his neighbour, his nephew and relatives!’ Some people said: O Messenger of Allah, will we be in our right minds that day? He replied: ‘No! For reason will have departed from most people at that time, and there shall remain only the dregs of people who will be devoid of reason. Most of them will assume they are upon something, but they won’t be upon any thing.’1

Thus we are assured in this hadith that madness shall descend upon the mob, giving rise to bloodshed and violence; giving rise to the marauding reckless herd. The story’s all too familiar. Whether due to civil war, or mob hysteria, or for reasons completely unclear, the frenzied herd throw reason and pious caution to the wind and goes on a rampage (a case of the mob having many heads but no brains). This itself is nothing new. What will be different about the End of Days drama is the frequency with which slaughter and bloodshed occur, and the intensity. No doubt, the carnage that modern, mechanised weapons of violence can inflict is unlike anything else that has ever come before. In certain instances, these “dregs of people devoid of reason” won’t even know what they are actually fighting for. The Prophet, peace be upon him, said: ‘By Him in whose hand is my life, a time is coming upon the people when the killer will not know why he killed and the victim will not know why he was killed.’2 Such are times when people are blinded to the truth by their desires, anger or political grievances (real or perceived), as in the hadith: ‘There will be civil strife which will render people deaf, dumb and blind. Those who give it consideration will be drawn by it, and giving reign to the tongue during it will be like striking with the sword.’3

In some instances, there will be legitimate grievances and reasons to be angry. But the means won’t justify the ends. Seeking redress of wrongs is certainly mandated in the religion. But not through violence and bloodshed; nor by pitting one Muslim against another, as in a civil war. All of this is expressly haram. In fact, seldom does righting such socio-political wrongs ever warrant the chaos, killing and intense social unrest which normally ensues in these affairs. Righting a wrong must never lead to a greater harm, or wrong, prevailing. That, too, would be haram. The Arabs say: al-‘aqil la yubni qasr wa yuhaddimu misr – ‘The intelligent one doesn’t build a palace by laying waste to the city.’4 How much more absurd if the grievance, for which swords are drawn, does not amount to a palace, but only a garden shed or a tin hut!

One of the main reasons that will give rise to so much unprecedented slaughter is the fitnah of civil wars, which is the subject of the next hadith:

2. Abu Dharr narrates that Allah’s Messenger, peace be upon him, said: ‘How will you be when killing will afflict the people such that Ahjar al-Zayt will be blood drenched?’ I said: Whatever Allah and His Prophet want of me. He said: ‘Be with those who are like-minded as you are.’ I said: ‘O Messenger of Allah, should I not take my sword and strike those who do that? He said: ‘Then you shall be just like them. Instead, stay in your house.’ I said: O Messenger of Allah, what if they enter my house? He said: ‘If you are afraid that the glimmer of the sword will dazzle you, lift the edge of your garment over your face and let him bear his own sin as well as yours; and he will be one of the denizens of Hell.’5

Another hadith runs as follows: ‘Before the Hour there will be civil strife like pieces of dark night, in which a man will be a believer in the morning and an unbeliever by the evening; or a believer in the evening and an unbeliever by the morning. He who sits during it is better than he who stands; and he who stands is better than he who walks; and he who walks is better than the he who runs. So during such times, break your bows, cut your bow-strings and blunt your swords upon stones. If one of them should enter upon you, then be like the better of the two sons of Adam.’6

Civil war, referred to in Arabic as fitnah (“sedition” or “civil unrest”) is where Muslim is pitted against Muslim. Islamic history has seen, and continues to see, its fare share of civil wars. But as the above hadith (and others like it) shows, a believer is required to do his or her utmost not to fan the flames of civil war, let alone shed blood for any particular faction – even if it means resigning oneself to being killed. And though it is easier said than done in the heat of the moment, the prophetic counsel here is: better to be killed than to kill. Those with the blood of Muslims on their hands, for whatever political goal or agenda, may have, in all likelihood, damned themselves. The Prophet, peace be upon him, warned in no uncertain terms: ‘Whoever fights under the banner of blind zeal, becoming angry for partisanship, calling to partisanship or aiding it, and is killed, dies upon jahiliyyah. And whosoever attacks my ummah, slaying its righteous and wicked alike, not sparing any believer, nor upholding his pledge [of allegiance], he is not of me, nor I of him.’7

In times of great public upheaval one definitely needs a level head and avoid the hot-heads; for they are about as much use as walnuts are to the toothless. One must also cling to the prophetic advice about keeping out of the fitnah, by staying at home and shunning the political agitators, seditionists and strife-mongers; avoiding them like one would do the plague. It is imperative also that one seeks to be guided by the wise counsel of seasoned ‘ulema in such tricky affairs; for they best comprehend the fiqh, theology and purposes of the religion. Above all, we should pray to Allah for wellbeing (‘afiyah) and security (aman); for there’s nothing like asking Him for ‘afiyah. Sayyiduna Abu Bakr once stood on the pulpit and wept, saying; Allah’s Messenger, peace be upon him, once stood in our midst on the pulpit while shedding tears and saying: ‘Ask Allah for forgiveness and wellbeing; for after certainty (yaqin) none has been given anything better than wellbeing.’8

Unjustified accusations of takfir – “excommunication”; declaring other Muslims to be unbelievers and apostates – is a vile scourge that underpins much of the slaughter and carnage that is currently visited upon Muslims and their lands; which is what the next hadith addresses:

3. Hudhayfah narrated that the Prophet, peace be upon him, said: ‘Truly what I most fear for you is a man who will recite the Qur’an until its radiance appears on him and he becomes a support to Islam, changing it to whatever Allah wills. He then separates from it, casts it behind his back and raises the sword against his neighbour, accusing him of idolatry (shirk).’ I asked: O Prophet of Allah, who most deserves to be imputed with shirk; the accused or the accuser? He replied: ‘The accuser.’

This depicts to a tee the trajectory of many a takfiri. Enthused with a commitment to Islam, taking steps to improve their religious practice (usually just external practices), reading a few booklets, surfing a few websites, yet ignorant of how ignorant they truly are, they take to the takfiri narrative. In their ideology, they and those who agree with them are Muslims, while all other Muslims are apostates, idolators or Allah’s enemies whose blood is lawful. If circumstances are right, murder and mayhem usually follow. Ego, false piety and their own pathetic pathologies are often the driving forces behind such takfiri zealotry. And although a few trajectories are more complex and nuanced than this, most are probably not.

Let’s be clear here. What the above hadith is censuring isn’t takfir, per se, but wanton and unjustified takfir. The Prophet, peace be upon him, said – as reported in another hadith: ‘Whoever accuses someone of disbelief, or of being an enemy of Allah, whilst he is not like that, it will return back to him.’10 The issue of takfir has been previously discussed on this blog, in a piece entitled, Takfir: Its Dangers & Its Rules (which may be read here).

Imam al-Ghazali stated: ‘One ought to guard against imputing takfir as much as one can. For to render lawful the lives and property of those who pray towards the qiblah and clearly state that there is no deity [worthy of worship] but Allah and Muhammad is Allah’s Messenger (la ilaha illa’Llah muhammadur-rasulu’Llah) is a serious matter. To err in leaving a thousand unbelievers alive is preferable than to err in shedding a drop of Muslim blood.’11

Ever since its origins in the mid-eighteenth century in the oasis settlements of Najd; central Arabia, most of its critics, opponents and foes have insisted that Wahhabism is an extremist, takfiri ideology. Without wading into that debate; and without arguing that Wahhabism in and of itself is responsible for takfir and terrorism – which have a whole host of social, economic, doctrinal and political causes – it does seem to supply the ideological conditions for takfir and religious violence on account of its intolerant and absolutist claims. This isn’t to say that all Wahhabis [Salafis] are takfiris or violent extremists. Absolutely not. Many are quietist and apolitical. Others are political, but eschew violence as a method for change. It is only a relatively tiny minority that seeks as much militant mileage out of Wahhabi-Salafi teachings as possible.12

The scourge of takfir is now a global epidemic. Indiscriminate violence, destruction of lives and property, decimation of public security and bloody sectarian violence are its fruits. The image of Islam has never been so tarnished or been made to appear so vile. Those who, for reasons of wanting to revive the Sunnah, opened the door for ordinary Muslims to ‘weigh-up’ and follow the ‘strongest’ proof in issues of taharah, salat and personal piety, but somehow imagined that they could keep the door closed when it came to the more delicate matter of politics and public affairs – well that logic doesn’t seem to have faired too good. Those ‘ulema who opened that door now see droves of ignorant and unqualified people rushing through it and making wild and not so wild fatwas on Islam – undermining qualified juristic authority, creating religious anarchy, and tearing apart whatever remains of Muslim unity – and they don’t know what to do or how to stem this tide. And, of course, out of this collapse of traditional scholarly authority have come the takfiris, with their terror and tribulations.

Islam is too good for wild egos to eclipse its light; for ignorance, anarchy and political violence to block out its beauty. The door to such takfir must be closed; as must those to religious anarchy. The narrative of groups like al-Qaeda, Boko Haram or ISIS seek to cheapen the sanctity of human life, in general; and of the people of la ilaha illa’Llah muhammadur-rasulu’Llah, in particular. Their takfiri ideology must be repudiated and rejected: wisely, firmly and courageously. We must also reaffirm amongst ourselves as Muslims – in spite of our sectarian divisions, and despite the orthodox and heterodox amidst us – that Muslim life and blood is sacrosanct. One hadith tells us that during one of the battles, one of the Muslims subdued one of the enemy combatants and was about to slay him, when unexpectedly the man uttered the shahadah – the Testimony of Faith, and declared that he was a Muslim. Believing that he only became a Muslim to avoid being slain in battle, the Muslim plunged his sword into him and killed him. When the Prophet, peace be upon him, was informed about this he rebuked the man, telling him that he should never have tried to second guess that person’s intentions. A short while later the man died. They buried him, only to find the following morning that the earth had cast him out and he was lying on the ground. So they buried him again, only to find the earth had cast him out yet again. On informing him about this unusual incident, the Prophet, peace be upon him, declared: ‘Truly the earth accepts those who are worse than him. But Allah wanted you to see how great is the sanctity of la ilaha illa’Llah.13

1. Ibn Majah, Sunan, no.3959, Ahmad, Musnad, no.19509. It was graded as sahih by al-Albani, Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 1988), no.1682.

2. Muslim, no.2908.

3. Abu Dawud, no.4264. Its chain contains some weakness, as was detailed by Ibn Hajr al-‘Asqalani, Hidayat al-Ruwat ila Takhrij al-Ahadith Masabih wa’l-Mishkat (Cairo: Dar Ibn ‘Affan, 2001), 5:97, no.5329.

4. Ibn Taymiyyah, Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 17:420.

5. Ibn Majah, no.3958. It is sahih, as per Shu‘ayb al-Arna’ut, Ibn Majah al-Qazwini, al-Sunan (Damascus: Dar Risalah al-‘Alamiyyah, 2009), 5:105-6.

6. Ibn Majah, no.3961; al-Tirmidhi, no.2204, who said that it is hasan. As for being the better of the two sons of Adam, this is a reference to Abel who was killed by his older brother Cain.

7. Muslim, no.1848.

8. Al-Tirmidhi, no.3558, saying: the hadith is hasan gharib. Al-Albani, however, graded it hasan sahih in his critical edition of al-Mundhari, al-Targhib wa’l-Tarhib (Riyadh, Maktabah al-Ma‘arif, 2004), no.4869.

9. Ibn Hibban, Sahih, no.282. Ibn Kathir said: ‘Its chain is excellent (jayyid).’ See: Tafsir Qur’an al-‘Azim  (Beirut: Dar a-Ma‘rifah, 1987), 2:276.

10. Muslim, no.61.

11. Al-Ghazali, al-Iqtisad fi’l-I‘tiqad (Jeddah: Dar al-Minhaj, 2012), 305.

12. Of course, this three-fold classification doesn’t take into account the fierce intra-Wahhabi/Salafi polemic where one group denounces the other of not being Salafi, or part of the Saved-Sect. Instead, I use such labels and classifications reluctantly, and in very broad terms. I have also equated Salafism with Wahhabism, again reluctantly and for the sake of brevity; though others may feel to make nuanced distinctions between the two. It is also worth noting that many quietist Salafis have been at the forefront of countering the takfiri narrative; not just post 9/11, but since the early 1990s.

13. Ibn Majah, no.3930. The hadith was declared hasan in al-Albani, Sunan Ibn Majah (Riyadh: Maktabah al-Ma‘arif, n.d.), 648-9.

* This piece was originally written for and is posted here with kind permission.

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