Stories of Prophets (A.S) & Sahaba (R.A)
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Mr.Restless
Senator (1k+ posts)
Re: Aaj ka Sawal
1st option,,Hazrat ALI R.A.
1st option,,Hazrat ALI R.A.
swing
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Screw_driver
MPA (400+ posts)
Prize and surprize
Hajar bin Adi (as)
Hajar was among the companions of Imam Ali (a.s.) and the one receiving the allowances, he was called Hajar al Khayr (Hajar of goodness). He was renowned for his abstinence, abundance of worship and Prayers. It has been narrated that every day and night he recited a thousand units (Rak'at) of Prayers (Salat) and was among the learned companions. Although of a less age, he was included among their noble ones. In the battle of Siffeen he was the standard bearer of the clan of Kinda, and in the battle of Naharwan he was the commander of the right wing in the left part (of the army of Imam Ali).
Fazl bin Shazan says that among the great noblemen, chiefs and pious Ta­be'een were Jandab bin Zuhayrah the killer of magicians, Abdullah bin Budayl, Hajar bin Adi, Sulayman bin Surad, Musayyab bin Najabah, Alqamah, Ashtar, Sa'eed bin Qays and similar to them and more. Battles had bought them and then they increased (in size) and were martyred alongwith Imam Husain (a.s.).
When Mugheerah bin Sha'bah was made the governor of Kufa, he ascended the pulpit and abused Imam Ali (a.s.) and his Shi'ah. He cursed the murderers of Usman and prayed for his forgiveness. Hajar arose from his place and said,
"O ye who believe! Do stand firmly with justice, (bearers of) wit­ness for Allah's sake, though it be against your own selves."
I bear witness that the man whom you have vilified, his merit is far more worthy than the one whom you have praised. While the one whom you applaud is worthy of vilification than the one whom you slander." Mugheerah said, "Woe be to you O Hajar! Restrain yourself from such speech and keep yourself away from the wrath of the king, which would increase until he kills you." But Hajar would be least effected and would always oppose him in this matter until one day as usual Mugheera ascended the pulpit, and those being the last days of his life, started cursing Imam Ali (a.s.) and his Shi'ah. Suddenly Hajar sprang up and called out in a loud voice, which could be heard by those who were present in the Mosque, saying, "O man! You do not recognise the person whom you defy? You vilify the Commander of the faithful and praise the culprits"?
In the fiftieth year of the Hijra, Mugheerah died and Kufa and the enclo­sure of Basra came under the control of Ziyad bin Abeeh, who then came to Kufa. Ziyad called for Hajar, who was his old friend, and said, "I have heard how you treated Mugheerah and he endured it, but by Allah I shall not tolerate it. I tell you that Allah erased off the friendship and love of Ali from my heart and replaced it with enmity and envy (for him). Besides Allah erased off the enmity and envy which persisted in my heart for Mu'awiyah, replacing it with friendship and love (for him). If you remain on the right path, your world as well as faith will remain secure, but if you strike your hands to the left and right, then you shall put yourself into damnation and your blood will be lawful for us. I detest punishing before warning nor do I like to arrest without any reason, O Allah be a witness." Hajar replied, "Never will the commander see me doing that what he dislikes and I shall accept his advise", saying this Hajar came out, thus he dissimulated and took precautions thereafter. Ziyad cherished him and held him dear. The Shi'ah started visiting Hajar (in secret) and listened to his address. Ziyad usually spent the winter in Basra and summer in Kufa and Samarah bin Jundab was his Vicegerent in Basra and Umro bin Hurays in Kufa (in his absence).
One day Ammarah bin Uqbah told Ziyad, "The Shi'ah have been visiting Hajar and are under his influence, and I fear lest they rebel in your absence." Ziyad called Hajar and warned him and then left for Basra leaving behind Umro bin Hurays in his place. Shi'ah continued visiting Hajar and when he sat in the Mosque, people came to listen to him. They occupied half of the Mosque and those who came to watch them too sat around them, until the entire Mosque became full of them. Their hue and cry increased and they started vilifying Mu'awiyah and abusing Ziyad. When Umro bin Hurays was informed about it, he ascended the pulpit, while the noblemen of the town sat around him, and he invited them to obey and warned them from opposi­tion. Suddenly a group from among the people of Hajar jumped up and started pronouncing the Takbeer (Allaho Akbar). They went near him cursing and pelting stones at him. Umro alighted from the pulpit and went to his palace and closed the doors and wrote to Ziyad about it.
When Ziyad became aware of it, he recited the couplet of Ka'ab bin Malik: "Since morning reached the village, our chiefs voiced their refusal, (saying) else why should we sow our seeds, if we cannot defend it (the field) with our swords." Then he said, "I am void if I do not make Kufa safe from Hajar and make him an example for others. Woe be to your mother O Hajar! Your dinner has landed you upon the Fox." This is a proverb regard­ing which it is said that one night a man went in search of dinner and himself became the food of a fox. Then he left for Kufa and entered the palace. He came out wearing a robe of silk brocade and a green fur coat and entered the Mosque. At that moment Hajar was seated in the Mosque surrounded by his friends. Ziyad mounted the pulpit and delivered a threatening speech. He said to the noblemen of Kufa, "Summon to yourselves whoever of your relatives are sitting with Hajar and those among your brothers, sons, or kinsmen who would listen to you, until you seperate them from him." They did as ordered and most of them dispersed, and when Ziyad saw that the followers of Hajar had lessened, he called Shaddad bin Haysam Hilali, the head of the police, and told him to bring Hajar to him. He came and told Hajar to accept the call of the commander. Hajar's companions said, "No, by Allah! We do not accept this." Hearing this Shaddad ordered his police force to surround them from all sides with their swords drawn, thus they surrounded Hajar. Bakr bin Ubayd Amudi attacked Umro him Humaq on the head who fell down and two persons from among the clan of Azd viz. Abu Sufyan and Ajalan lifted him up and took him to the house of a man of Azd viz. Ubaydullah bin Malik where he remained hidden until he left kufa. Umayr bin Zayd Kalbi, who was among the followers of Hajar, said, "No one among us has a sword except myself, and is insufficient." Hajar replied, "Then what do you suggest"? He replied, "Arise and go to the places of your relatives so that they might defend you." Hajar arose and left, Ziyad who was looking at them seated on the pulpit called out, "O sons of the clans of Hamadan, Tameem, Hawazin, Bagheez, Mazhaj, Asad and Ghatafan! Arise, and go to the houses of Bani Kinda towards Hajar and get him here."
When Hajar came to his house and saw the scarcity of his supporters, he released them saying, "You may all return, for you do not have the strength to resist these people and shall be killed." When they tried to return back, the horsemen of Mazhaj and Hamadan came and they confronted them until Qays bin Zayd was arrested and others dispersed. Hajar went towards the road of Bani Harb, a branch of Bani Kinda, and took refuge at the house of Sulayman bin Yazeed Kindi. They ran in his pursuit until they reached the house of Sulayman. Sulayman unsheathed his sword to go out and defend him, when his daughters started weeping and Hajar stopped him and left his house from a chimney. He then went towards Bani Anbarah, another branch of Bani Kinda, and took refuge in the house of Abdullah bin Haris, the brother of Malik Ashtar Nakha'i. Abdullah welcomed him with a cheerful face. Sud­denly Hajar was informed that, "The police have been searching you in the street of Nakha', for a black slave girl has informed them and they are in your pursuit." Hajar alongwith Abdullah came out in the darkness of the night and took shelter at the house of Rabi'ah bin Najiz Azdi. When the police force failed to find him, Ziyad called Mohammad bin Ash'as and said, "Either bring me Hajar or I shall destroy all your Palm-trees and shall ruin all your houses, and you shall not be able to save yourself until I cut you to pieces." Mohammad replied, "Give me some respite so that I may search him." Ziyad replied, "I will give you three days time, if within that period you bring Hajar to me, then you are free, or else count yourself among the dead." The soldiers dragged Mohammad towards the cell while the colour of his face had changed. At that moment Hajar bin Yazeed Kindi, who was from a branch of the clan of Bani Murrah, stood surety for him and hence he was released.
Hajar remained in the house of Rabi'ah for one day and night, then he sent a retainer named Rushayd, who was from Isfahan, to Mohammad bin Ash'as with a message that, "I have been informed how the obstinate tyrant has treated you. Do not fear for I shall come to you. Then you go to Ziyad with some of your men and tell him to give me security and send me to Mu'awiyah so that he may decide what is to be done to me." Thus Mohammad accompanied by Hajar bin Yazeed, Jareer bin Abdullah and Abdullah brother of Malik Ashtar went to meet Ziyad and gave him the message of Hajar. Ziyad heard it and agreed. They sent a messenger towards Hajar to inform him and he came to Ziyad. Seeing him Ziyad ordered him to be imprisoned. He was imprisoned for ten days and Ziyad did no other work except pursue the other supporters of Hajar.
Ziyad remained in pursuit of the supporters of Hajar who had fled away, until he had imprisoned twelve out of them. Then he summoned the chiefs of the four districts of Kufa viz. Umro bin Hurays, Khalid bin Arfatah, Qays bin Waleed and Abu Burda, the son of Abu Moosa Ash'ari and said, "All of you should bear witness regarding what you have seen of Hajar." And they bore witness that Hajar was forming factions and abusing the Caliph and reproaching Ziyad. And that he was exonerating Abu Turab (Imam Ali) and praying for (Allah's) Mercy on him and disassociating himself with his enemies and opponents, while those alongwith him are the chiefs of his friends and share the same views. Ziyad looked at their testimonies and said, "I do not recognize this testimony and I presume it to be incomplete. I desire that another letter with similar contents should be written."
Hence Abu Burda wrote: "In the name of Allah the Beneficent, the Merciful. This is the testimony, which is given by Abu Burda, the son of Abu Moosa, for the Lord of the worlds, that Hajar bin Adi has disobeyed and abandoned the group. He has cursed the Caliph and invited towards mischief and bat­tle. He has gathered an army and urged them to break the oath of allegiance and invited to depose Mu'awiyah from the Caliphate. He has cultivated obscene disbelief in Allah." Ziyad said, "Affix your signatures, I shall try my best to see that the foolish traitor is beheaded." Then the noblemen of other three districts bore witnesses in a similar manner. Then he called the people and said, "You all may bear witness just as the people of all the four districts have borne witness." Thus seventy people bore witness which included the following: Ishaq, Moosa and Isma'il the sons of Talha bin Ubaydullah, Manzar bin Zubayr, Ammarah bin Uqbah, Abdul Rahman bin Hibaar, Umar bin Sa'ad bin Abi Waqqas, Wa'el bin Hajar Hazrami, Zirar bin Hubayrah, Shaddad bin Manzar, who was renowned by the name of Ibne Ba­zee'ah, Hajjaj bin Abjar Ajali, Umro bin Hajjaj, Lubayd bin Atarud, Moham­mad bin Umayr bin Atarud, Asma bin Kharejah, Shimr bin Ziljawshan, Zajr bin Qays Jo'fi, Shabas bin Rab'ee, Simak bin Muhzima Asadi, the caretaker of one of the four Mosques in Kufa constructed in rejoice over the Martyrdom of Imam Husain (a.s.). They included the names of two more men, but they refused to sign viz. Shurayh bin Hars Qazi and Shurayh bin Hani. When Shurayh bin Hars was asked regarding Hajar, he said, "He always fasted and remained engrossed in Prayers throughout the night." Shurayh bin Hani said, "I heard that my name has been included in it (without my consent), thus I nullify it."
Ziyad then handed over the deed of witness to Wa'el bin Hajar and Kaseer bin Shihab and despatched them with Hajar bin Adi and his companions to Syria. He ordered them at night to proceed accompanied by the police outside Kufa and they were fourteen men. When they reached the graveyard of Azram, a station in Kufa, Qabeesah bin Zabee'ah Abasi, who one of the companions of Hajar, his sight fell upon his house. He saw his daughters looking from the house and he requested Wa'el and Kaseer to take him near his house so that he may bequeath. When they took him near his house, his daughters start­ed weeping. He remained silent for some time and then told them to remain quite and they did so. Then he said, "Fear Allah and forbear, for in this journey, I desire a fair end from my Lord in two matters that either I may be killed, which is a better felicity, or I may be released and come back to you in good health. The one who gave you sustenance and looked after you is the Almighty Allah, Who is alive and will never die. And I desire that He will not abandon you and consider me for your sake." Saying this he returned back and his people prayed for him.
Then they proceeded further and reached Marj Azra, which is some miles before Syria, and they were imprisoned there. Mu'awiyah summoned Wa'el bin Hajar and Kaseer to him. When they came he opened the letter and read it in the presence of the Syrians, whose contents were as follows: To the pres­ence of the slave of Allah, Mu'awiyah bin Abu Sufyan, from Ziyad bin Abu Sufyan. Now then! Allah has brought forward a fair trial for the Commander of the faithful and has removed his enemies, and has crushed the anarchy of the rebels. The rebels of Ali, the friend of the youth, have dispossessed the Commander of the faithful under the leadership of Hajar bin Adi and have separated from the group of Muslims, and have risen up to fight us. But Allah has subdued their wrath and has given us dominance over them. Then I have called the devout, noble and the wise men of Kufa, and they have borne witness for whatever they saw. And I have sent them alongwith the witnesses of the pious and virtuous men of the town, whose signatures are affixed at the end of the letter."
When Mu'awiyah read this letter he asked the opinion of the Syrians regard­ing it. Yazeed bin Asad Bajali said, "Scatter them among the villages of Syria so that the people of the book (viz. Christians and Jews) may finish their task." Hajar then sent a message to Mu'awiyah saying that, "We still remain under the pledge of allegiance to the Commander of the faithful. We have not abandoned it, nor do we protest. Our enemies and ill-wishers have borne witnesses against us." When Mu'awiyah received this message of Hajar he said, "Verily Ziyad is more reliable in our eyes than Hajar." Then he despatched Hadabah bin Fayaz Quza'ee (who was blind with one eye) with two more persons to bring Hajar and his companions to him at night. When Karim bin Afeef Khas'ami saw him he said, "Half of us will be killed and the other half released." The messenger of Mu'awiyah came to them and released six persons from them upon the mediation of some Syrians. As regards the other eight men, the messenger of Mu'awiyah said, "Mu'awiyah has sent orders that if you disassociate yourselves with Ali and curse him, we shall release you, or else you shall be killed. And the Commander of the faithful believes that shedding your blood is lawful for us due to the witnesses of the people of your town, but the Commander has shown kindness, while if you disassociate yourselves from that man, you shall be released." When they heard this they refused to oblige, hence the ropes were untied from their hands and shrouds were brought for them, thus they arose and spent the entire night in Prayers.
When it dawned, the companions of Mu'awiyah told them that, "O group (of men)! Last night we observed that you have recited abundant Prayers and supplications, now tell us so that we may know your belief regarding Usman." They replied, "He was the first person who ordered unjustly and paved a wrong path." They said, "The Commander of the faithful knows you better." Then they stood upon their heads and said, "Do you now disasso­ciate yourself from that man (Imam Ali) or no"? They replied, "No, rather we befriend him." Hearing this each messenger of Mu'awiyah caught hold of each one of them so as to kill them. Then Hajar told them, "Atleast let me perform the ablutions and give us some respite so that we may recite two units of Prayers, for by Allah, whenever I have performed the ablutions, I have prayed." They agreed to it and they recited the Prayers, after com­pleting it Hajar said, "By Allah! Never have I recited such a short Prayer, lest people might think that I have done so fearing death." Hadabah bin Fayaz A'awar advanced towards him with a sword to attack him when Hajar started trembling. Hadabah said, "You said you did not fear death, I still tell you to disassociate yourself with your Master and we shall release you." Hajar said, "How should I not fear, when the grave is ready, the shroud worn and the sword unsheathed. By Allah! Although I fear, I do not utter those words which may invite the wrath of Allah."
The author says that I recollect a tradition that when Hajar went to see Imam Ali (a.s.), when he was wounded on the head by the sword of Ibne Muljim. He stood facing the Imam and recited some couplets: "Alas upon the abstentious master, (who is) pious, a brave Lion, and a virtuous door." When Imam Ali (a.s.) looked at him and heard his couplets, he said,
"What will be your state when you shall be ordered to disassociate yourself from me, then what will you say"?
Hajar replied, "O Commander of the faithful! Even if I be cut asunder to pieces and thrown into the blazing fire, I prefer it than disassociating myself from you." Imam said,
"May you succeed in accomplishing good deeds O Hajar! And may you be amply rewarded by Allah for your love of the Progeny of your Prophet (s.a.w.s.)."
Then the other six companions of Hajar were put to sword. Abdul Rahman bin Hissan Anzee and Kareem bin Afeef Khas'ami were left out and they said, "Take us to the presence of Mu'awiyah, so that we may relate to him about that man regarding whom he has ordered us", they were then taken to the presence of Mu'awiyah. When Kareem entered therein, he said, "Allah, Allah, O Mu'awiyah! Verily you shall go from this mortal house to the house of eternity, then you shall be asked as to why you shed our blood." Mu'awiyah replied, "So then what do you have to say about Ali"? He replied, "As you say. I disassociate myself from the Religion of Ali through which we worshipped Allah." Then Shimr bin Abdullah Khas'ami arose and pleaded on his behalf and hence Mu'awiyah forgave him but with a stipulation that for one month he would be imprisoned, and till the time Mu'awiyah rules he would not be allowed to leave Kufa.
Then he turned towards Abdul Rahman bin Hissaan and said, "O brother from the clan of Rabi'ah! What do you have to say regarding Ali"? He replied, "I bear witness that Ali was among those men who remembered Allah the most and he invited towards good, forbade evil and forgave the faults of others." Mu'awiyah said, "Then what do you have to say regarding Usman"? he replied, "He was the first man who opened the doors of oppression and shut the doors of righteousness." Hearing this Mu'awiyah said, "Verily you have killed yourself." He replied, "Rather I have killed you." Mu'awiyah then sent him back to Ziyad with a message saying that, "He is the worst among those whom you had sent to me. Torture him severely, for he is worthy and then kill him in the worst possible manner." When he was sent to Ziyad, he sent him to Qays Natif who buried him alive.
The seven persons who were martyred were:
Hajar bin Adi, Shareek bin Shaddad Hazrami, Saifee bin Fusayl Shaybani, Qabeesah bin Zabee'ah Abasi, ahzar bin Shihab Minqari, Kudam bin Hayyan Anzi, and Abdul Rahman bin Hissan Anzi. (May Allah's Mercy and Blessings be upon them)
The author says that the Martyrdom of Hajar had a great impact upon the Muslims, who reproached Mu'awiyah for it. Abul Faraj Isfahani says that Abu Makhnaf said that, Ibne Abi Zaedah related to me from Abu Ishaq, that he said, "I remember people saying that the first disgrace which befell Kufa was the Martyrdom of Hajar bin Adi, the acceptance of Ziyad as the brother of Mu'awiyah and the Martyrdom of Imam Husain (a.s.)."
At the time of his death, Mu'awiyah said, "I shall be in deep trouble be­cause of Ibnal Adbar." Ibnal Adbar is referred to Hajar bin Adi for his father was called "Adbar" because behind he had received a wound of a sword. And it has been related that when Rabi' bin Ziyad Harisi, the gover­nor of Khurasan, heard the news of the martyrdom of Hajar and his compan­ions, he wished for death. He lifted both his hands (towards the heavens) and said, "O Allah! If you consider me, give me death at this very moment", then he died.
Ibne Aseer says in his Kamil that Hasan Basri said, that Mu'awiyah had four such qualities in him, that each one of which was enough for his damnation. First being that he forced himself upon the Muslim nation with the power of his sword and did not (care to) take their opinions regarding his Cali­phate, when there were present the companions of the Prophet (s.a.w.s.) and other notables and generous men among them. The second being that he nominat­ed (as Caliph) his rebel son Yazid, the wine-bibber, one who wore a silken dress, and beat the tambourine. The third being that he accepted Ziyad as his brother when the Holy Prophet had said, "A child is abscribed to the husband (of the woman), and for the adulteror are stones", and the fourth being that he killed Hajar and his companions. Woe unto him as regards Hajar and his companions.
It is related that the people said, "The first disgrace which befell Kufa was the martyrdom of Hasan bin Ali (a.s.), the Martyrdom of Hajar bin Adi, and accepting Ziyad to be the son of Abu Sufyan."
Hind binte Zayd Ansariyah, who was a Shi'ah woman, recited a couplet in praise of Hajar.
The Author says that the historians have recorded some other reasons re­garding the Martyrdom of Hajar. They say that once Ziyad was delivering a sermon on Friday and he prolonged it, thus the Prayers were postponed. Sensing it, Hajar bin Adi called out in a loud voice, "The Prayers", but Ziyad ignored him and continued. Hajar again repeated, "the Prayers", but he continued the sermon. Hajar feared lest the time of Prayers would elapse, hence he lifted some sand in his hands and stood up to offer Prayers. Following suit the other people arose too. Seeing this Ziyad descended from the pulpit and recited the Prayers. Then he wrote regarding this matter to Mu'awiyah and exagerated therein. Mu'awiyah wrote back that Hajar be despatched to him bound in chains. When Ziyad desired to arrest him, the people of his clan stood up to defend him. Hajar stopped them and was bound in chains and taken to Mu'awiyah. When he went to the presence of Mu'awiyah, he said, "Peace be upon you O Commander of the faithful!" Mu'awiyah said, "Am I the Commander of the faithful? By Allah! I shall not forgive you nor shall I accept your plea. Take him away and behead him." Hajar said to those in charge of him that, "Atleast give me time to recite two units of Prayers." He was given the time and he hurriedly performed it and said, "If I had not feared (lest you might think that I fear death), then I would surely have prolonged it." Then he turned towards those who were present and said, "Bury me alongwith the chains and the blood of my body, for I desire to meet Mu'awiyah on the highway tomorrow in Qiyamah."
It is written in Asadul Ghabah, that Hajar was among those who received a stipend of two thousand five hundred, he was Martyred in the Year 51 Hijra and his grave is renowned at Azra and he was an executor of desires.
The Author says that the letter which Imam Husain (a.s.) wrote to Mu'awiyah contained the following words: "Are you not the murderer of Hajar bin Adi al Kindi and other worshipers, who resisted oppression and considered innovations to be grave and who did not fear reproach in the way of Allah? You killed them with oppression and injustice inspite of offering them refuge
Hajar was among the companions of Imam Ali (a.s.) and the one receiving the allowances, he was called Hajar al Khayr (Hajar of goodness). He was renowned for his abstinence, abundance of worship and Prayers. It has been narrated that every day and night he recited a thousand units (Rak'at) of Prayers (Salat) and was among the learned companions. Although of a less age, he was included among their noble ones. In the battle of Siffeen he was the standard bearer of the clan of Kinda, and in the battle of Naharwan he was the commander of the right wing in the left part (of the army of Imam Ali).
Fazl bin Shazan says that among the great noblemen, chiefs and pious Ta­be'een were Jandab bin Zuhayrah the killer of magicians, Abdullah bin Budayl, Hajar bin Adi, Sulayman bin Surad, Musayyab bin Najabah, Alqamah, Ashtar, Sa'eed bin Qays and similar to them and more. Battles had bought them and then they increased (in size) and were martyred alongwith Imam Husain (a.s.).
When Mugheerah bin Sha'bah was made the governor of Kufa, he ascended the pulpit and abused Imam Ali (a.s.) and his Shi'ah. He cursed the murderers of Usman and prayed for his forgiveness. Hajar arose from his place and said,
"O ye who believe! Do stand firmly with justice, (bearers of) wit­ness for Allah's sake, though it be against your own selves."
I bear witness that the man whom you have vilified, his merit is far more worthy than the one whom you have praised. While the one whom you applaud is worthy of vilification than the one whom you slander." Mugheerah said, "Woe be to you O Hajar! Restrain yourself from such speech and keep yourself away from the wrath of the king, which would increase until he kills you." But Hajar would be least effected and would always oppose him in this matter until one day as usual Mugheera ascended the pulpit, and those being the last days of his life, started cursing Imam Ali (a.s.) and his Shi'ah. Suddenly Hajar sprang up and called out in a loud voice, which could be heard by those who were present in the Mosque, saying, "O man! You do not recognise the person whom you defy? You vilify the Commander of the faithful and praise the culprits"?
In the fiftieth year of the Hijra, Mugheerah died and Kufa and the enclo­sure of Basra came under the control of Ziyad bin Abeeh, who then came to Kufa. Ziyad called for Hajar, who was his old friend, and said, "I have heard how you treated Mugheerah and he endured it, but by Allah I shall not tolerate it. I tell you that Allah erased off the friendship and love of Ali from my heart and replaced it with enmity and envy (for him). Besides Allah erased off the enmity and envy which persisted in my heart for Mu'awiyah, replacing it with friendship and love (for him). If you remain on the right path, your world as well as faith will remain secure, but if you strike your hands to the left and right, then you shall put yourself into damnation and your blood will be lawful for us. I detest punishing before warning nor do I like to arrest without any reason, O Allah be a witness." Hajar replied, "Never will the commander see me doing that what he dislikes and I shall accept his advise", saying this Hajar came out, thus he dissimulated and took precautions thereafter. Ziyad cherished him and held him dear. The Shi'ah started visiting Hajar (in secret) and listened to his address. Ziyad usually spent the winter in Basra and summer in Kufa and Samarah bin Jundab was his Vicegerent in Basra and Umro bin Hurays in Kufa (in his absence).
One day Ammarah bin Uqbah told Ziyad, "The Shi'ah have been visiting Hajar and are under his influence, and I fear lest they rebel in your absence." Ziyad called Hajar and warned him and then left for Basra leaving behind Umro bin Hurays in his place. Shi'ah continued visiting Hajar and when he sat in the Mosque, people came to listen to him. They occupied half of the Mosque and those who came to watch them too sat around them, until the entire Mosque became full of them. Their hue and cry increased and they started vilifying Mu'awiyah and abusing Ziyad. When Umro bin Hurays was informed about it, he ascended the pulpit, while the noblemen of the town sat around him, and he invited them to obey and warned them from opposi­tion. Suddenly a group from among the people of Hajar jumped up and started pronouncing the Takbeer (Allaho Akbar). They went near him cursing and pelting stones at him. Umro alighted from the pulpit and went to his palace and closed the doors and wrote to Ziyad about it.
When Ziyad became aware of it, he recited the couplet of Ka'ab bin Malik: "Since morning reached the village, our chiefs voiced their refusal, (saying) else why should we sow our seeds, if we cannot defend it (the field) with our swords." Then he said, "I am void if I do not make Kufa safe from Hajar and make him an example for others. Woe be to your mother O Hajar! Your dinner has landed you upon the Fox." This is a proverb regard­ing which it is said that one night a man went in search of dinner and himself became the food of a fox. Then he left for Kufa and entered the palace. He came out wearing a robe of silk brocade and a green fur coat and entered the Mosque. At that moment Hajar was seated in the Mosque surrounded by his friends. Ziyad mounted the pulpit and delivered a threatening speech. He said to the noblemen of Kufa, "Summon to yourselves whoever of your relatives are sitting with Hajar and those among your brothers, sons, or kinsmen who would listen to you, until you seperate them from him." They did as ordered and most of them dispersed, and when Ziyad saw that the followers of Hajar had lessened, he called Shaddad bin Haysam Hilali, the head of the police, and told him to bring Hajar to him. He came and told Hajar to accept the call of the commander. Hajar's companions said, "No, by Allah! We do not accept this." Hearing this Shaddad ordered his police force to surround them from all sides with their swords drawn, thus they surrounded Hajar. Bakr bin Ubayd Amudi attacked Umro him Humaq on the head who fell down and two persons from among the clan of Azd viz. Abu Sufyan and Ajalan lifted him up and took him to the house of a man of Azd viz. Ubaydullah bin Malik where he remained hidden until he left kufa. Umayr bin Zayd Kalbi, who was among the followers of Hajar, said, "No one among us has a sword except myself, and is insufficient." Hajar replied, "Then what do you suggest"? He replied, "Arise and go to the places of your relatives so that they might defend you." Hajar arose and left, Ziyad who was looking at them seated on the pulpit called out, "O sons of the clans of Hamadan, Tameem, Hawazin, Bagheez, Mazhaj, Asad and Ghatafan! Arise, and go to the houses of Bani Kinda towards Hajar and get him here."
When Hajar came to his house and saw the scarcity of his supporters, he released them saying, "You may all return, for you do not have the strength to resist these people and shall be killed." When they tried to return back, the horsemen of Mazhaj and Hamadan came and they confronted them until Qays bin Zayd was arrested and others dispersed. Hajar went towards the road of Bani Harb, a branch of Bani Kinda, and took refuge at the house of Sulayman bin Yazeed Kindi. They ran in his pursuit until they reached the house of Sulayman. Sulayman unsheathed his sword to go out and defend him, when his daughters started weeping and Hajar stopped him and left his house from a chimney. He then went towards Bani Anbarah, another branch of Bani Kinda, and took refuge in the house of Abdullah bin Haris, the brother of Malik Ashtar Nakha'i. Abdullah welcomed him with a cheerful face. Sud­denly Hajar was informed that, "The police have been searching you in the street of Nakha', for a black slave girl has informed them and they are in your pursuit." Hajar alongwith Abdullah came out in the darkness of the night and took shelter at the house of Rabi'ah bin Najiz Azdi. When the police force failed to find him, Ziyad called Mohammad bin Ash'as and said, "Either bring me Hajar or I shall destroy all your Palm-trees and shall ruin all your houses, and you shall not be able to save yourself until I cut you to pieces." Mohammad replied, "Give me some respite so that I may search him." Ziyad replied, "I will give you three days time, if within that period you bring Hajar to me, then you are free, or else count yourself among the dead." The soldiers dragged Mohammad towards the cell while the colour of his face had changed. At that moment Hajar bin Yazeed Kindi, who was from a branch of the clan of Bani Murrah, stood surety for him and hence he was released.
Hajar remained in the house of Rabi'ah for one day and night, then he sent a retainer named Rushayd, who was from Isfahan, to Mohammad bin Ash'as with a message that, "I have been informed how the obstinate tyrant has treated you. Do not fear for I shall come to you. Then you go to Ziyad with some of your men and tell him to give me security and send me to Mu'awiyah so that he may decide what is to be done to me." Thus Mohammad accompanied by Hajar bin Yazeed, Jareer bin Abdullah and Abdullah brother of Malik Ashtar went to meet Ziyad and gave him the message of Hajar. Ziyad heard it and agreed. They sent a messenger towards Hajar to inform him and he came to Ziyad. Seeing him Ziyad ordered him to be imprisoned. He was imprisoned for ten days and Ziyad did no other work except pursue the other supporters of Hajar.
Ziyad remained in pursuit of the supporters of Hajar who had fled away, until he had imprisoned twelve out of them. Then he summoned the chiefs of the four districts of Kufa viz. Umro bin Hurays, Khalid bin Arfatah, Qays bin Waleed and Abu Burda, the son of Abu Moosa Ash'ari and said, "All of you should bear witness regarding what you have seen of Hajar." And they bore witness that Hajar was forming factions and abusing the Caliph and reproaching Ziyad. And that he was exonerating Abu Turab (Imam Ali) and praying for (Allah's) Mercy on him and disassociating himself with his enemies and opponents, while those alongwith him are the chiefs of his friends and share the same views. Ziyad looked at their testimonies and said, "I do not recognize this testimony and I presume it to be incomplete. I desire that another letter with similar contents should be written."
Hence Abu Burda wrote: "In the name of Allah the Beneficent, the Merciful. This is the testimony, which is given by Abu Burda, the son of Abu Moosa, for the Lord of the worlds, that Hajar bin Adi has disobeyed and abandoned the group. He has cursed the Caliph and invited towards mischief and bat­tle. He has gathered an army and urged them to break the oath of allegiance and invited to depose Mu'awiyah from the Caliphate. He has cultivated obscene disbelief in Allah." Ziyad said, "Affix your signatures, I shall try my best to see that the foolish traitor is beheaded." Then the noblemen of other three districts bore witnesses in a similar manner. Then he called the people and said, "You all may bear witness just as the people of all the four districts have borne witness." Thus seventy people bore witness which included the following: Ishaq, Moosa and Isma'il the sons of Talha bin Ubaydullah, Manzar bin Zubayr, Ammarah bin Uqbah, Abdul Rahman bin Hibaar, Umar bin Sa'ad bin Abi Waqqas, Wa'el bin Hajar Hazrami, Zirar bin Hubayrah, Shaddad bin Manzar, who was renowned by the name of Ibne Ba­zee'ah, Hajjaj bin Abjar Ajali, Umro bin Hajjaj, Lubayd bin Atarud, Moham­mad bin Umayr bin Atarud, Asma bin Kharejah, Shimr bin Ziljawshan, Zajr bin Qays Jo'fi, Shabas bin Rab'ee, Simak bin Muhzima Asadi, the caretaker of one of the four Mosques in Kufa constructed in rejoice over the Martyrdom of Imam Husain (a.s.). They included the names of two more men, but they refused to sign viz. Shurayh bin Hars Qazi and Shurayh bin Hani. When Shurayh bin Hars was asked regarding Hajar, he said, "He always fasted and remained engrossed in Prayers throughout the night." Shurayh bin Hani said, "I heard that my name has been included in it (without my consent), thus I nullify it."
Ziyad then handed over the deed of witness to Wa'el bin Hajar and Kaseer bin Shihab and despatched them with Hajar bin Adi and his companions to Syria. He ordered them at night to proceed accompanied by the police outside Kufa and they were fourteen men. When they reached the graveyard of Azram, a station in Kufa, Qabeesah bin Zabee'ah Abasi, who one of the companions of Hajar, his sight fell upon his house. He saw his daughters looking from the house and he requested Wa'el and Kaseer to take him near his house so that he may bequeath. When they took him near his house, his daughters start­ed weeping. He remained silent for some time and then told them to remain quite and they did so. Then he said, "Fear Allah and forbear, for in this journey, I desire a fair end from my Lord in two matters that either I may be killed, which is a better felicity, or I may be released and come back to you in good health. The one who gave you sustenance and looked after you is the Almighty Allah, Who is alive and will never die. And I desire that He will not abandon you and consider me for your sake." Saying this he returned back and his people prayed for him.
Then they proceeded further and reached Marj Azra, which is some miles before Syria, and they were imprisoned there. Mu'awiyah summoned Wa'el bin Hajar and Kaseer to him. When they came he opened the letter and read it in the presence of the Syrians, whose contents were as follows: To the pres­ence of the slave of Allah, Mu'awiyah bin Abu Sufyan, from Ziyad bin Abu Sufyan. Now then! Allah has brought forward a fair trial for the Commander of the faithful and has removed his enemies, and has crushed the anarchy of the rebels. The rebels of Ali, the friend of the youth, have dispossessed the Commander of the faithful under the leadership of Hajar bin Adi and have separated from the group of Muslims, and have risen up to fight us. But Allah has subdued their wrath and has given us dominance over them. Then I have called the devout, noble and the wise men of Kufa, and they have borne witness for whatever they saw. And I have sent them alongwith the witnesses of the pious and virtuous men of the town, whose signatures are affixed at the end of the letter."
When Mu'awiyah read this letter he asked the opinion of the Syrians regard­ing it. Yazeed bin Asad Bajali said, "Scatter them among the villages of Syria so that the people of the book (viz. Christians and Jews) may finish their task." Hajar then sent a message to Mu'awiyah saying that, "We still remain under the pledge of allegiance to the Commander of the faithful. We have not abandoned it, nor do we protest. Our enemies and ill-wishers have borne witnesses against us." When Mu'awiyah received this message of Hajar he said, "Verily Ziyad is more reliable in our eyes than Hajar." Then he despatched Hadabah bin Fayaz Quza'ee (who was blind with one eye) with two more persons to bring Hajar and his companions to him at night. When Karim bin Afeef Khas'ami saw him he said, "Half of us will be killed and the other half released." The messenger of Mu'awiyah came to them and released six persons from them upon the mediation of some Syrians. As regards the other eight men, the messenger of Mu'awiyah said, "Mu'awiyah has sent orders that if you disassociate yourselves with Ali and curse him, we shall release you, or else you shall be killed. And the Commander of the faithful believes that shedding your blood is lawful for us due to the witnesses of the people of your town, but the Commander has shown kindness, while if you disassociate yourselves from that man, you shall be released." When they heard this they refused to oblige, hence the ropes were untied from their hands and shrouds were brought for them, thus they arose and spent the entire night in Prayers.
When it dawned, the companions of Mu'awiyah told them that, "O group (of men)! Last night we observed that you have recited abundant Prayers and supplications, now tell us so that we may know your belief regarding Usman." They replied, "He was the first person who ordered unjustly and paved a wrong path." They said, "The Commander of the faithful knows you better." Then they stood upon their heads and said, "Do you now disasso­ciate yourself from that man (Imam Ali) or no"? They replied, "No, rather we befriend him." Hearing this each messenger of Mu'awiyah caught hold of each one of them so as to kill them. Then Hajar told them, "Atleast let me perform the ablutions and give us some respite so that we may recite two units of Prayers, for by Allah, whenever I have performed the ablutions, I have prayed." They agreed to it and they recited the Prayers, after com­pleting it Hajar said, "By Allah! Never have I recited such a short Prayer, lest people might think that I have done so fearing death." Hadabah bin Fayaz A'awar advanced towards him with a sword to attack him when Hajar started trembling. Hadabah said, "You said you did not fear death, I still tell you to disassociate yourself with your Master and we shall release you." Hajar said, "How should I not fear, when the grave is ready, the shroud worn and the sword unsheathed. By Allah! Although I fear, I do not utter those words which may invite the wrath of Allah."
The author says that I recollect a tradition that when Hajar went to see Imam Ali (a.s.), when he was wounded on the head by the sword of Ibne Muljim. He stood facing the Imam and recited some couplets: "Alas upon the abstentious master, (who is) pious, a brave Lion, and a virtuous door." When Imam Ali (a.s.) looked at him and heard his couplets, he said,
"What will be your state when you shall be ordered to disassociate yourself from me, then what will you say"?
Hajar replied, "O Commander of the faithful! Even if I be cut asunder to pieces and thrown into the blazing fire, I prefer it than disassociating myself from you." Imam said,
"May you succeed in accomplishing good deeds O Hajar! And may you be amply rewarded by Allah for your love of the Progeny of your Prophet (s.a.w.s.)."
Then the other six companions of Hajar were put to sword. Abdul Rahman bin Hissan Anzee and Kareem bin Afeef Khas'ami were left out and they said, "Take us to the presence of Mu'awiyah, so that we may relate to him about that man regarding whom he has ordered us", they were then taken to the presence of Mu'awiyah. When Kareem entered therein, he said, "Allah, Allah, O Mu'awiyah! Verily you shall go from this mortal house to the house of eternity, then you shall be asked as to why you shed our blood." Mu'awiyah replied, "So then what do you have to say about Ali"? He replied, "As you say. I disassociate myself from the Religion of Ali through which we worshipped Allah." Then Shimr bin Abdullah Khas'ami arose and pleaded on his behalf and hence Mu'awiyah forgave him but with a stipulation that for one month he would be imprisoned, and till the time Mu'awiyah rules he would not be allowed to leave Kufa.
Then he turned towards Abdul Rahman bin Hissaan and said, "O brother from the clan of Rabi'ah! What do you have to say regarding Ali"? He replied, "I bear witness that Ali was among those men who remembered Allah the most and he invited towards good, forbade evil and forgave the faults of others." Mu'awiyah said, "Then what do you have to say regarding Usman"? he replied, "He was the first man who opened the doors of oppression and shut the doors of righteousness." Hearing this Mu'awiyah said, "Verily you have killed yourself." He replied, "Rather I have killed you." Mu'awiyah then sent him back to Ziyad with a message saying that, "He is the worst among those whom you had sent to me. Torture him severely, for he is worthy and then kill him in the worst possible manner." When he was sent to Ziyad, he sent him to Qays Natif who buried him alive.
The seven persons who were martyred were:
Hajar bin Adi, Shareek bin Shaddad Hazrami, Saifee bin Fusayl Shaybani, Qabeesah bin Zabee'ah Abasi, ahzar bin Shihab Minqari, Kudam bin Hayyan Anzi, and Abdul Rahman bin Hissan Anzi. (May Allah's Mercy and Blessings be upon them)
The author says that the Martyrdom of Hajar had a great impact upon the Muslims, who reproached Mu'awiyah for it. Abul Faraj Isfahani says that Abu Makhnaf said that, Ibne Abi Zaedah related to me from Abu Ishaq, that he said, "I remember people saying that the first disgrace which befell Kufa was the Martyrdom of Hajar bin Adi, the acceptance of Ziyad as the brother of Mu'awiyah and the Martyrdom of Imam Husain (a.s.)."
At the time of his death, Mu'awiyah said, "I shall be in deep trouble be­cause of Ibnal Adbar." Ibnal Adbar is referred to Hajar bin Adi for his father was called "Adbar" because behind he had received a wound of a sword. And it has been related that when Rabi' bin Ziyad Harisi, the gover­nor of Khurasan, heard the news of the martyrdom of Hajar and his compan­ions, he wished for death. He lifted both his hands (towards the heavens) and said, "O Allah! If you consider me, give me death at this very moment", then he died.
Ibne Aseer says in his Kamil that Hasan Basri said, that Mu'awiyah had four such qualities in him, that each one of which was enough for his damnation. First being that he forced himself upon the Muslim nation with the power of his sword and did not (care to) take their opinions regarding his Cali­phate, when there were present the companions of the Prophet (s.a.w.s.) and other notables and generous men among them. The second being that he nominat­ed (as Caliph) his rebel son Yazid, the wine-bibber, one who wore a silken dress, and beat the tambourine. The third being that he accepted Ziyad as his brother when the Holy Prophet had said, "A child is abscribed to the husband (of the woman), and for the adulteror are stones", and the fourth being that he killed Hajar and his companions. Woe unto him as regards Hajar and his companions.
It is related that the people said, "The first disgrace which befell Kufa was the martyrdom of Hasan bin Ali (a.s.), the Martyrdom of Hajar bin Adi, and accepting Ziyad to be the son of Abu Sufyan."
Hind binte Zayd Ansariyah, who was a Shi'ah woman, recited a couplet in praise of Hajar.
The Author says that the historians have recorded some other reasons re­garding the Martyrdom of Hajar. They say that once Ziyad was delivering a sermon on Friday and he prolonged it, thus the Prayers were postponed. Sensing it, Hajar bin Adi called out in a loud voice, "The Prayers", but Ziyad ignored him and continued. Hajar again repeated, "the Prayers", but he continued the sermon. Hajar feared lest the time of Prayers would elapse, hence he lifted some sand in his hands and stood up to offer Prayers. Following suit the other people arose too. Seeing this Ziyad descended from the pulpit and recited the Prayers. Then he wrote regarding this matter to Mu'awiyah and exagerated therein. Mu'awiyah wrote back that Hajar be despatched to him bound in chains. When Ziyad desired to arrest him, the people of his clan stood up to defend him. Hajar stopped them and was bound in chains and taken to Mu'awiyah. When he went to the presence of Mu'awiyah, he said, "Peace be upon you O Commander of the faithful!" Mu'awiyah said, "Am I the Commander of the faithful? By Allah! I shall not forgive you nor shall I accept your plea. Take him away and behead him." Hajar said to those in charge of him that, "Atleast give me time to recite two units of Prayers." He was given the time and he hurriedly performed it and said, "If I had not feared (lest you might think that I fear death), then I would surely have prolonged it." Then he turned towards those who were present and said, "Bury me alongwith the chains and the blood of my body, for I desire to meet Mu'awiyah on the highway tomorrow in Qiyamah."
It is written in Asadul Ghabah, that Hajar was among those who received a stipend of two thousand five hundred, he was Martyred in the Year 51 Hijra and his grave is renowned at Azra and he was an executor of desires.
The Author says that the letter which Imam Husain (a.s.) wrote to Mu'awiyah contained the following words: "Are you not the murderer of Hajar bin Adi al Kindi and other worshipers, who resisted oppression and considered innovations to be grave and who did not fear reproach in the way of Allah? You killed them with oppression and injustice inspite of offering them refuge
TruPakistani
Minister (2k+ posts)
Some nice books about Sahaba-e-Karam R.A
Hazrat Umer Farooq R.A.
http://www.mediafire.com/?eoxkq1abk9dzlgy
HAZRAT ABU BAKR SIDDIQ R.A
http://www.mediafire.com/?9p4l8w16jj4dxz2
HAZRAT USMAN R.A
http://www.mediafire.com/view/?nbsiz02p3eotvre
HAZRAT ALI MURTAZA R.A
http://www.mediafire.com/?avvrhphe24jq0lx
Hazrat Umer Farooq R.A.
http://www.mediafire.com/?eoxkq1abk9dzlgy
HAZRAT ABU BAKR SIDDIQ R.A
http://www.mediafire.com/?9p4l8w16jj4dxz2
HAZRAT USMAN R.A
http://www.mediafire.com/view/?nbsiz02p3eotvre
HAZRAT ALI MURTAZA R.A
http://www.mediafire.com/?avvrhphe24jq0lx
Night_Hawk
Siasat.pk - Blogger
angryoldman
Minister (2k+ posts)
Shahadaat Hazrat Ummar (R.A) 1st Muharram
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NAWAZNOORA
Senator (1k+ posts)
Re: Shahadaat Hazrat Ummar (R.A) !st Muharum
Thanks a lot for sharing....what a great leader he was....probably the greatest after Muhammad (S.A.W.W) in my personal opinion.....
Allah humein Rasool e Kareem (S.A.W.W.) aur Sahaaba ke jesa imaaan naseeb fermaaaye
Thanks a lot for sharing....what a great leader he was....probably the greatest after Muhammad (S.A.W.W) in my personal opinion.....
Allah humein Rasool e Kareem (S.A.W.W.) aur Sahaaba ke jesa imaaan naseeb fermaaaye
Last edited by a moderator:
Aamir raja
Minister (2k+ posts)
Re: Shahadaat Hazrat Ummar (R.A) !st Muharum
subhan allah
subhan allah
Re: Shahadaat Hazrat Ummar (R.A) !st Muharum
Abu lulu Feroz jis ne Hazrat Umar ra ko shaheed kiya ta ,ko hamarey momeneen bahut izat ki nazar se dekhtey hein. Irani to un se etni muhabat kertay hein ke unhon ne kashan mein baqaida abul lulu ki mazar banayee hay jahan hazaron ki tadad mein log hazri laganey jatay hein.
Abu lulu Feroz jis ne Hazrat Umar ra ko shaheed kiya ta ,ko hamarey momeneen bahut izat ki nazar se dekhtey hein. Irani to un se etni muhabat kertay hein ke unhon ne kashan mein baqaida abul lulu ki mazar banayee hay jahan hazaron ki tadad mein log hazri laganey jatay hein.
صحابہ رضوان الله اجمعین کا طرز زندگی
In numerous places in the Qur'aan, Allaah praises and shows His pleasure for the Companions of the Prophet (SAWS) and also for those who follow in their footsteps. For example, Allaah says,
"And the first to embrace Islaam of the Muhaajirun and the Ansaar and also those who followed them exactly (in faith)! Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise) to dwell therein forever. That is the supreme success". (at-Tawbah, 100)
Furthermore, the following verse of the Qur'aan was first and foremost directed to the Companions of the Prophet (SAWS);
"You are the best of peoples ever raised for mankind, you enjoin good and forbid evil, and you believe in Allaah" (al-'Imraan, 110)
In addition there are numerous hadith in which the Prophet (SAWS) told us about the special place and superiority of his Companions, and also of those who came after them. Imraan ibn Hussain narrated that the Prophet (SAWS) said,
"The best people are my generation, then the people who come after them, then the people who come after them" (al-Bukhaari, and Muslim).
In another very important hadith, the Prophet (SAWS) said,
"The tribes of Israel broke up into seventy-two sects. My ummah shall break up into seventy-three sects. All of them will be in the Fire except for one: [That group] which follows what I and my Companions are following." (at-Tirmidhi)
The behaviour and actions of the Companions of the Prophet (ra) were witnessed by the Prophet (SAWS) himself and approved by him. This means that their behaviour was also approved by Allaah as it is an accepted principle that the Prophet (SAWS) is not allowed to approve of something which is essentially wrong.
These verses and these hadith - as well as many others - demonstrate to us that the Companions were on the Straight Path. This is, in fact, the only true path as the hadith concerning the dividing into sects demonstrates. Indeed, Allaah makes it clear that the path to Him is only one when He says:
"And verily this is My Straight Path, so follow it, and follow not other paths, for they will separate you away from His Path. This He has ordained for you that you may become pious". (al-Anaam, 153)
Ibn Mas'ud stated that the Prophet (SAWS) drew a straight line with other lines to the left and right of it. He stated that the straight line was the Straight Path and upon all other lines were Satans calling the people to those paths. Then he recited the above verse from Surah al-Anaam.
Therefore, we should look to the Companions and the others of the first three generations - those who followed in their footsteps and who learned directly from them -- and we should try to emulate them as we know that their lives were pleasing to Allaah.
However, in what matters should we emulate them? In matters of the deen, in matters related to following the Straight Path. And what is the deen? It is one's matters of belief, one's matter of law, one's matter of behaviour and ethics -- all of these form part of the deen and all are essential aspects of the deen.
We should look to the Companions and try to learn from them and be like them. But not just with respect to matters of 'aqeedah or beliefs - as some people today seem to think. It is true that aqeedah or faith is the foundation of life - but there is no such thing as 'aqeedah by itself without it being translated into actions and behaviour.
There are many people nowadays who are stressing that we have to follow the way of the pious forefathers or the salaf in Islaam. They talk, in particular, about matters of 'aqeedah. However, following in their footsteps is not simply a matter of believing some articles of faith and being able to repeat them like a parrot! So many people can rattle off the principles related to the names and attributes of Allaah but that does not necessarily make them true followers of the way of our pious forefathers.
Many times when it comes to behaviour and ethics, the same people who are "calling to the way of the Salaf" seem to forget that we have to follow their example in these areas as well. It does not make any sense - in fact, it is not possible - that we have the same beliefs as our Salaf but our actions are quite to the contrary. This means that we don't have their beliefs at all. If we had their beliefs, they would be represented in our actions. It is inconceivable that we call ourselves followers of those pious people yet our behaviour is not like their behaviour whatsoever. How can we truly call ourselves their followers when we lie, cheat, don't mind to live off of other people, spread false rumours about each other, are not willing to sacrifice for the sake of Allaah, and so forth. Indeed, some who claim to be following those pious individuals are actually the furthest away in their behaviour from the pattern and example that those pious souls set.
In this khutbah - after making the above point and advising us all to follow the way of the Prophet (SAWS) and his Companions in order to be among the saved sect - I would like to remind us of some of the behaviours and characteristics of those early generations. In this way, we can take a good look at their lives and we can also look at our own lives and behaviour, and truly ask ourselves if we are actually following their example and having their deen which was so pleasing to Allaah.
One of their characteristics that we can note in their speech and action is that they would weight every action according to the scales of the shariah.
We can see clear examples of how Abu Bakr and Umar would not take any action until they were certain that such an action was correct according to the Shariah. We must be cautious and not tread into doubtful matters - which was another one of the beautiful and noble characteristics. Many times we do things without first asking or searching to make sure those things are lawful and pleasing to Allaah. After we actually engage in the act, we may then ask, "Is this act halaal or haraam?" It is one of the characteristics of the Salaf that they would ask this question before acting.
Second, they used to remember and think a lot about death. This remembrance of death would have a strong effect on their actions and their attachment to this world. The Prophet (SAWS) advised them to remember death often -- the thing that brings an end to the pleasures of this world. They implemented this teaching of the Prophet (SAWS).
Thabit once said, "Whenever we attended a funeral, we would be crying". We can see from other reports of the same nature that they were not actually crying for the deceased. Instead, they were crying for themselves. They realized that they would also have to face that same day in which their deeds would come to an end. They would think to themselves: Are we prepared for that day when the two angels will come and question us? Are we prepared for that day when our deeds will come to an end and there will be no more opportunity to repent from our sins??
How often do we who claim to be following in their footsteps remember death. Do we every cry when thinking about that day in which our deeds will be sealed and the angels will come to question us? If we are truly following their way, we must remember death often and this remembrance should have a profound effect on us. This is all part of following the way of the Companions.
A third characteristic that we find about them is that they were very forgiving to those who did them wrong in any way. They implemented Allaah's description
"[Those] who repress anger and who pardon men, verily Allaah loves the good-doers" (al-'Imraan, 134)
They would forgive people in hopes that Allaah would forgive them. Recompense comes in a form similar to the deed that is being recompensed. Hence, those who are forgiving to others for the sake of Allaah, Allaah willing, may look forward to Allaah treating them in the same way. How many of us today possess that characteristic? On the other hand, how many of us hold a grudge forever and are never willing to forgive some wrong that may have been done to us many years ago?
Another important characteristic was the great respect that they had for the honour of other Muslims and how they always desired good for their brethren Muslim. The Prophet (SAWS) explicitly told them,
"Every Muslim is inviolable to another Muslim - his blood, his wealth and his honour"
Abu Bakr once said, "Do not belittle any Muslim for the most insignificant Muslim is great in the eyes of Allaah". 'Umar ibn al-Khattab declared that to save a life of a Muslim was more important to him than all of the lands of Iraaq. In fact, the Prophet (SAWS) said,
"The killing of a believer is greater in Allaah's sight than the perishing of this world." (an-Nasai, sahih, al-Albaani in Sahih al-Jaami' as-Sagheer, vol.2, p.804, hadith no. 4361)
That has happened to this beautiful characteristic of our Salaf. Do we treat each other with the respect and honour that they used to treat each other? Nowadays it is not uncommon to see Muslims cheating other Muslims. It is not uncommon to see Muslims breaking their promises to other Muslims. Indeed we can even see Muslims killing one another.
In fact, nowadays, it is not uncommon to see Muslims treat, honour and respect non-Muslims in a much better fashion that they treat their own brethren Muslims. As long as we behave in this manner, we cannot possibly claim to be following in the footsteps of our pious predecessors.
Another very important aspect of their lives was their continued performance of the late night prayers, known as the tahajjud prayers. We know the place of those prayers in the Qur'aan. For example, Allaah says:
"Verily, the pious will be in the midst of Gardens and Springs (in Paradise), taking joy in the things which their Lord has given them. Verily, there were before this doers of good. They used to sleep but little at night (invoking their Lord and praying) and in the hours before dawn, they were found asking (Allaah) for forgiveness" (al-Dhaariyat 15-18)
The Prophet (SAWS) also said about the late-night prayers
"Stick to the late-night prayers for it [their performance] was the custom of the pious people before you; it is also a means of getting closer to your Lord; it wipes away your evil deeds; and it keeps one from committing sins". (Ahmad, at-Tirmidhi, Al-Haakim and others, sahih, see Sahih al-Jaami' as-Sagheer, vol.2, p. 752, hadith no. 4079)
The performance of this prayer was something very dear to our pious predecessors. They would not be happy when they missed its performance. In addition, they understood the cause of their missing it. al-Hasan al-Basri said, "No one leaves the night prayer except due to a sin that he performed". On another occasion he said, "The late night prayer is only heavy upon a person who is weighed down by sins".
In our desire to be their true followers, we have to revive this sunnah and important practice. In this day and age we find many excuses not to perform this very important act. However, we must struggle and overcome those excuses and do our best to have this characteristic that was so common and so important to those whom we wish to emulate.
One thing that comes out very clearly in the different statements of the Muslims of the early generations is their attitude toward this world. They always put the Hereafter first. They preferred the deeds that would benefit them in the Hereafter over those deeds that would merely benefit them in this world. In fact, this world meant very little to them except as a means of attaining salvation in the Hereafter.
Allaah makes it very clear in the Qur'aan that if someone desires this world, Allaah will give it to him. This is very easy for Allaah and the things of this world are not that important to Allaah, so He will even give its pleasure to the disbelievers. Allaah says in the Qur'aan:
"Whoever wishes for the quick-passing [transitory enjoyment of this world], We readily grant him what We will for whom We will. Then, afterwards we have appointed for him Hell, he will burn therein disgraced and rejected [far from Allaah's Mercy]. And whoever desires the Hereafter and strives for it, with the necessary effort due it, while he is a believer, then such are the ones who striving shall be appreciated, thanked and rewarded [by Allaah]" (al-Israa 18-19)
A true believer should be "above" this world. His aspirations and goals are not of this world. He should not be spending all of his time just for the sake of this dunya. As I stated, this characteristic was very clear in those people whom Allaah has stated that He is pleased with.
One of those early pious souls, Malik ibn Dinar, once said, "Whoever proposes to this world, it will seek from him his entire religion as its dower and it will not be pleased with anything other than that".
There is no question that chasing after this world is one of the greatest trials that Muslims are afflicted with today. Many who have education or wealth are chasing after more and more wealth. Many of our youth do not know and understand anything except getting the latest clothing, best pair of sneakers and so forth. We have lost that proper balance in our lives between this life and the Hereafer. The proper balance is wherein the Hereafter comes first in our lives and this world is only a stepping stone to Allaah's Forgiveness in the Hereafter. That was the understanding of our Salaf and that is the understanding we must have if we are truly following in their footsteps.
Another aspect that we can see in some of their statements is that they realised that they had never given Allaah even the smallest amount of thanks. In fact, to them, the act of thanking Allaah was yet another blessing that Allaah had guided them to, such that Allaah was once again deserving of thanks for guiding them to thanking Him. The only result is to realise all of the great blessings that Allaah has given you and to realise that all of your praises of Allaah, thankfulness to Allaah, sacrifices for Allaah's sake are actually nothing compared to all that Allaah has so graciously done for you.
Another characteristic we find among them is that they were more concerned with their own shortcomings than with the shortcomings of others. It is reported that 'Umar once said, "May Allaah have mercy on the one who points out my shortcomings". In fact finding the faults of others will not be of much avail to you in the Hereafter. Instead, recognising your own faults and changing them, this will be of great benefit to you in both this life and the Hereafter. We should be very concerned with correcting our own faults. In fact, we should be happy when other people point out our shortcomings so that we may realise them and correct them. This was the way of our pious Forefathers and this must be our way too.
The Salaf would also remain away from sinful people and their gatherings. Indeed, as we find in the example of 'Abdullaah ibn Mas'ud, even if they were invited to a wedding feast, they would leave that feast if they found something forbidden therein. They would stay away from the people of sin and innovations. In this way, their hearts would remain pure and clean. They would not be infected or infiltrated by the doubts and desirs of such evil people. By mixing only with good people and attending only settings in which the forbidden aspects are absent, they were able to increase their faith and keep their faith strong.
Nowadays, we find our situation many times to be quite different. We might take as friends not the pious but the people who commit many sins. We take them as friends for very inconsequential reasons, such as we like their sense of humour or they have the same nationality that we have and so forth. We fail to realise how much harm they may be causing our own religion. We fail to realise that by mixing with them and being in places in which Allaah's law is being transgressed, we are harming ourselves and we are clearly straying from the way and practice of those first generations whom the Prophet (SAWS) described as the best generations.
There is one final characteristic of our noble forefathers that I would like to mention. However, this is one of the most important of their characteristics. This is the attending the daily prayers in congregation in the masjid. During the time of the Prophet (SAWS) this was one of the signs that differentiated a true Muslim from a hypocrite. 'Abdullaah ibn Mas'ud once said, "Whoever wishes to meet Allaah tomorrow as a Muslim should guard the prayers whenever he is called to them. The Messenger of Allaah taught us the sunnah of guidance. Part of this sunnah is to perform the prayer in the masaajid in which the call to prayer in given. If you pray in your houses, like those people who stayed behind and prayed in their houses, you have left the sunnah of the Prophet (SAWS). If you leave the sunnah of your Prophet (SAWS), you'll be misguided... in our view, no one would no attend the prayers accept for someone who was well known for his hypocrisy" (Muslim).
In our society here, it is sometimes difficult to make it to the prayers. However, we have to do our best. We have to sacrifice for the sake of the prayers. We have to arrange our time in such a way that we can make it to the prayers. If we do so, we will be actually following in the footsteps of the Companions of the Prophet (SAWS), who were from the best generation ever raised for mankind.
These are just some of the important characteristics of our pious forefathers. When we recognise that their path is the correct path - the path of the Saved Sect - we must realise that we are not simply talking about believing in some doctrines that we can rattle off with our tongues. Instead, we are talking about their deen - and deen encompasses every aspect of our lives. If we are truly their followers, this must be exhibited by our behaviour, our actions, our ethics, our worship and obviously, our beliefs. However, if we drop any of those aspects, then we are not truly following their path, no matter how much we may claim to with our tongues.
In numerous places in the Qur'aan, Allaah praises and shows His pleasure for the Companions of the Prophet (SAWS) and also for those who follow in their footsteps. For example, Allaah says,
"And the first to embrace Islaam of the Muhaajirun and the Ansaar and also those who followed them exactly (in faith)! Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise) to dwell therein forever. That is the supreme success". (at-Tawbah, 100)
Furthermore, the following verse of the Qur'aan was first and foremost directed to the Companions of the Prophet (SAWS);
"You are the best of peoples ever raised for mankind, you enjoin good and forbid evil, and you believe in Allaah" (al-'Imraan, 110)
In addition there are numerous hadith in which the Prophet (SAWS) told us about the special place and superiority of his Companions, and also of those who came after them. Imraan ibn Hussain narrated that the Prophet (SAWS) said,
"The best people are my generation, then the people who come after them, then the people who come after them" (al-Bukhaari, and Muslim).
In another very important hadith, the Prophet (SAWS) said,
"The tribes of Israel broke up into seventy-two sects. My ummah shall break up into seventy-three sects. All of them will be in the Fire except for one: [That group] which follows what I and my Companions are following." (at-Tirmidhi)
The behaviour and actions of the Companions of the Prophet (ra) were witnessed by the Prophet (SAWS) himself and approved by him. This means that their behaviour was also approved by Allaah as it is an accepted principle that the Prophet (SAWS) is not allowed to approve of something which is essentially wrong.
These verses and these hadith - as well as many others - demonstrate to us that the Companions were on the Straight Path. This is, in fact, the only true path as the hadith concerning the dividing into sects demonstrates. Indeed, Allaah makes it clear that the path to Him is only one when He says:
"And verily this is My Straight Path, so follow it, and follow not other paths, for they will separate you away from His Path. This He has ordained for you that you may become pious". (al-Anaam, 153)
Ibn Mas'ud stated that the Prophet (SAWS) drew a straight line with other lines to the left and right of it. He stated that the straight line was the Straight Path and upon all other lines were Satans calling the people to those paths. Then he recited the above verse from Surah al-Anaam.
Therefore, we should look to the Companions and the others of the first three generations - those who followed in their footsteps and who learned directly from them -- and we should try to emulate them as we know that their lives were pleasing to Allaah.
However, in what matters should we emulate them? In matters of the deen, in matters related to following the Straight Path. And what is the deen? It is one's matters of belief, one's matter of law, one's matter of behaviour and ethics -- all of these form part of the deen and all are essential aspects of the deen.
We should look to the Companions and try to learn from them and be like them. But not just with respect to matters of 'aqeedah or beliefs - as some people today seem to think. It is true that aqeedah or faith is the foundation of life - but there is no such thing as 'aqeedah by itself without it being translated into actions and behaviour.
There are many people nowadays who are stressing that we have to follow the way of the pious forefathers or the salaf in Islaam. They talk, in particular, about matters of 'aqeedah. However, following in their footsteps is not simply a matter of believing some articles of faith and being able to repeat them like a parrot! So many people can rattle off the principles related to the names and attributes of Allaah but that does not necessarily make them true followers of the way of our pious forefathers.
Many times when it comes to behaviour and ethics, the same people who are "calling to the way of the Salaf" seem to forget that we have to follow their example in these areas as well. It does not make any sense - in fact, it is not possible - that we have the same beliefs as our Salaf but our actions are quite to the contrary. This means that we don't have their beliefs at all. If we had their beliefs, they would be represented in our actions. It is inconceivable that we call ourselves followers of those pious people yet our behaviour is not like their behaviour whatsoever. How can we truly call ourselves their followers when we lie, cheat, don't mind to live off of other people, spread false rumours about each other, are not willing to sacrifice for the sake of Allaah, and so forth. Indeed, some who claim to be following those pious individuals are actually the furthest away in their behaviour from the pattern and example that those pious souls set.
In this khutbah - after making the above point and advising us all to follow the way of the Prophet (SAWS) and his Companions in order to be among the saved sect - I would like to remind us of some of the behaviours and characteristics of those early generations. In this way, we can take a good look at their lives and we can also look at our own lives and behaviour, and truly ask ourselves if we are actually following their example and having their deen which was so pleasing to Allaah.
One of their characteristics that we can note in their speech and action is that they would weight every action according to the scales of the shariah.
We can see clear examples of how Abu Bakr and Umar would not take any action until they were certain that such an action was correct according to the Shariah. We must be cautious and not tread into doubtful matters - which was another one of the beautiful and noble characteristics. Many times we do things without first asking or searching to make sure those things are lawful and pleasing to Allaah. After we actually engage in the act, we may then ask, "Is this act halaal or haraam?" It is one of the characteristics of the Salaf that they would ask this question before acting.
Second, they used to remember and think a lot about death. This remembrance of death would have a strong effect on their actions and their attachment to this world. The Prophet (SAWS) advised them to remember death often -- the thing that brings an end to the pleasures of this world. They implemented this teaching of the Prophet (SAWS).
Thabit once said, "Whenever we attended a funeral, we would be crying". We can see from other reports of the same nature that they were not actually crying for the deceased. Instead, they were crying for themselves. They realized that they would also have to face that same day in which their deeds would come to an end. They would think to themselves: Are we prepared for that day when the two angels will come and question us? Are we prepared for that day when our deeds will come to an end and there will be no more opportunity to repent from our sins??
How often do we who claim to be following in their footsteps remember death. Do we every cry when thinking about that day in which our deeds will be sealed and the angels will come to question us? If we are truly following their way, we must remember death often and this remembrance should have a profound effect on us. This is all part of following the way of the Companions.
A third characteristic that we find about them is that they were very forgiving to those who did them wrong in any way. They implemented Allaah's description
"[Those] who repress anger and who pardon men, verily Allaah loves the good-doers" (al-'Imraan, 134)
They would forgive people in hopes that Allaah would forgive them. Recompense comes in a form similar to the deed that is being recompensed. Hence, those who are forgiving to others for the sake of Allaah, Allaah willing, may look forward to Allaah treating them in the same way. How many of us today possess that characteristic? On the other hand, how many of us hold a grudge forever and are never willing to forgive some wrong that may have been done to us many years ago?
Another important characteristic was the great respect that they had for the honour of other Muslims and how they always desired good for their brethren Muslim. The Prophet (SAWS) explicitly told them,
"Every Muslim is inviolable to another Muslim - his blood, his wealth and his honour"
Abu Bakr once said, "Do not belittle any Muslim for the most insignificant Muslim is great in the eyes of Allaah". 'Umar ibn al-Khattab declared that to save a life of a Muslim was more important to him than all of the lands of Iraaq. In fact, the Prophet (SAWS) said,
"The killing of a believer is greater in Allaah's sight than the perishing of this world." (an-Nasai, sahih, al-Albaani in Sahih al-Jaami' as-Sagheer, vol.2, p.804, hadith no. 4361)
That has happened to this beautiful characteristic of our Salaf. Do we treat each other with the respect and honour that they used to treat each other? Nowadays it is not uncommon to see Muslims cheating other Muslims. It is not uncommon to see Muslims breaking their promises to other Muslims. Indeed we can even see Muslims killing one another.
In fact, nowadays, it is not uncommon to see Muslims treat, honour and respect non-Muslims in a much better fashion that they treat their own brethren Muslims. As long as we behave in this manner, we cannot possibly claim to be following in the footsteps of our pious predecessors.
Another very important aspect of their lives was their continued performance of the late night prayers, known as the tahajjud prayers. We know the place of those prayers in the Qur'aan. For example, Allaah says:
"Verily, the pious will be in the midst of Gardens and Springs (in Paradise), taking joy in the things which their Lord has given them. Verily, there were before this doers of good. They used to sleep but little at night (invoking their Lord and praying) and in the hours before dawn, they were found asking (Allaah) for forgiveness" (al-Dhaariyat 15-18)
The Prophet (SAWS) also said about the late-night prayers
"Stick to the late-night prayers for it [their performance] was the custom of the pious people before you; it is also a means of getting closer to your Lord; it wipes away your evil deeds; and it keeps one from committing sins". (Ahmad, at-Tirmidhi, Al-Haakim and others, sahih, see Sahih al-Jaami' as-Sagheer, vol.2, p. 752, hadith no. 4079)
The performance of this prayer was something very dear to our pious predecessors. They would not be happy when they missed its performance. In addition, they understood the cause of their missing it. al-Hasan al-Basri said, "No one leaves the night prayer except due to a sin that he performed". On another occasion he said, "The late night prayer is only heavy upon a person who is weighed down by sins".
In our desire to be their true followers, we have to revive this sunnah and important practice. In this day and age we find many excuses not to perform this very important act. However, we must struggle and overcome those excuses and do our best to have this characteristic that was so common and so important to those whom we wish to emulate.
One thing that comes out very clearly in the different statements of the Muslims of the early generations is their attitude toward this world. They always put the Hereafter first. They preferred the deeds that would benefit them in the Hereafter over those deeds that would merely benefit them in this world. In fact, this world meant very little to them except as a means of attaining salvation in the Hereafter.
Allaah makes it very clear in the Qur'aan that if someone desires this world, Allaah will give it to him. This is very easy for Allaah and the things of this world are not that important to Allaah, so He will even give its pleasure to the disbelievers. Allaah says in the Qur'aan:
"Whoever wishes for the quick-passing [transitory enjoyment of this world], We readily grant him what We will for whom We will. Then, afterwards we have appointed for him Hell, he will burn therein disgraced and rejected [far from Allaah's Mercy]. And whoever desires the Hereafter and strives for it, with the necessary effort due it, while he is a believer, then such are the ones who striving shall be appreciated, thanked and rewarded [by Allaah]" (al-Israa 18-19)
A true believer should be "above" this world. His aspirations and goals are not of this world. He should not be spending all of his time just for the sake of this dunya. As I stated, this characteristic was very clear in those people whom Allaah has stated that He is pleased with.
One of those early pious souls, Malik ibn Dinar, once said, "Whoever proposes to this world, it will seek from him his entire religion as its dower and it will not be pleased with anything other than that".
There is no question that chasing after this world is one of the greatest trials that Muslims are afflicted with today. Many who have education or wealth are chasing after more and more wealth. Many of our youth do not know and understand anything except getting the latest clothing, best pair of sneakers and so forth. We have lost that proper balance in our lives between this life and the Hereafer. The proper balance is wherein the Hereafter comes first in our lives and this world is only a stepping stone to Allaah's Forgiveness in the Hereafter. That was the understanding of our Salaf and that is the understanding we must have if we are truly following in their footsteps.
Another aspect that we can see in some of their statements is that they realised that they had never given Allaah even the smallest amount of thanks. In fact, to them, the act of thanking Allaah was yet another blessing that Allaah had guided them to, such that Allaah was once again deserving of thanks for guiding them to thanking Him. The only result is to realise all of the great blessings that Allaah has given you and to realise that all of your praises of Allaah, thankfulness to Allaah, sacrifices for Allaah's sake are actually nothing compared to all that Allaah has so graciously done for you.
Another characteristic we find among them is that they were more concerned with their own shortcomings than with the shortcomings of others. It is reported that 'Umar once said, "May Allaah have mercy on the one who points out my shortcomings". In fact finding the faults of others will not be of much avail to you in the Hereafter. Instead, recognising your own faults and changing them, this will be of great benefit to you in both this life and the Hereafter. We should be very concerned with correcting our own faults. In fact, we should be happy when other people point out our shortcomings so that we may realise them and correct them. This was the way of our pious Forefathers and this must be our way too.
The Salaf would also remain away from sinful people and their gatherings. Indeed, as we find in the example of 'Abdullaah ibn Mas'ud, even if they were invited to a wedding feast, they would leave that feast if they found something forbidden therein. They would stay away from the people of sin and innovations. In this way, their hearts would remain pure and clean. They would not be infected or infiltrated by the doubts and desirs of such evil people. By mixing only with good people and attending only settings in which the forbidden aspects are absent, they were able to increase their faith and keep their faith strong.
Nowadays, we find our situation many times to be quite different. We might take as friends not the pious but the people who commit many sins. We take them as friends for very inconsequential reasons, such as we like their sense of humour or they have the same nationality that we have and so forth. We fail to realise how much harm they may be causing our own religion. We fail to realise that by mixing with them and being in places in which Allaah's law is being transgressed, we are harming ourselves and we are clearly straying from the way and practice of those first generations whom the Prophet (SAWS) described as the best generations.
There is one final characteristic of our noble forefathers that I would like to mention. However, this is one of the most important of their characteristics. This is the attending the daily prayers in congregation in the masjid. During the time of the Prophet (SAWS) this was one of the signs that differentiated a true Muslim from a hypocrite. 'Abdullaah ibn Mas'ud once said, "Whoever wishes to meet Allaah tomorrow as a Muslim should guard the prayers whenever he is called to them. The Messenger of Allaah taught us the sunnah of guidance. Part of this sunnah is to perform the prayer in the masaajid in which the call to prayer in given. If you pray in your houses, like those people who stayed behind and prayed in their houses, you have left the sunnah of the Prophet (SAWS). If you leave the sunnah of your Prophet (SAWS), you'll be misguided... in our view, no one would no attend the prayers accept for someone who was well known for his hypocrisy" (Muslim).
In our society here, it is sometimes difficult to make it to the prayers. However, we have to do our best. We have to sacrifice for the sake of the prayers. We have to arrange our time in such a way that we can make it to the prayers. If we do so, we will be actually following in the footsteps of the Companions of the Prophet (SAWS), who were from the best generation ever raised for mankind.
These are just some of the important characteristics of our pious forefathers. When we recognise that their path is the correct path - the path of the Saved Sect - we must realise that we are not simply talking about believing in some doctrines that we can rattle off with our tongues. Instead, we are talking about their deen - and deen encompasses every aspect of our lives. If we are truly their followers, this must be exhibited by our behaviour, our actions, our ethics, our worship and obviously, our beliefs. However, if we drop any of those aspects, then we are not truly following their path, no matter how much we may claim to with our tongues.
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btghazwa
Politcal Worker (100+ posts)
Complete Omer Series - may it resurrect the dead and rotten !
Our political system was NEVER Democracy, this 200 year old stale rotten juditial system is not ours, this Riba based paper backed banking system is at war with Allah and Rasul SAW. And the leaders we had were not like any of ones you people are dying after nowadays. Take a journey back in time by watching this epic historical play and revive your Khudi. God Bless You with "Baseerat" & "Kirdar".
Omer series episode 1 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-1-mbc-series-6481912
Omer series episode 2 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-2-mbc-series-6483040
Omer series episode 3 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-3-mbc-series-6483182
Omer series episode 4 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-4-mbc-series-6483678
Omer series episode 5 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-5-mbc-series-6483955
Omer series episode 6 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-6-mbc-series-6484151
Omer series episode 7 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-7-mbc-series-6484325
Omer series episode 8 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-8-mbc-series-6484959
Omer series episode 9 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-9-mbc-series-6484966
Omer series episode 10 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-10-mbc-series-6485839
Omer series episode 11 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-11-mbc-series-6485834
Omer series episode 12 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-12-mbc-series-6485947
Omer series episode 13 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-13-mbc-series-6487709
Omer series episode 14 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-14-mbc-series-6487705
Omer series episode 15 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-15-mbc-series-6487813
Omer series episode 16 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-16-mbc-series-6488590
Omer series episode 17 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-17-mbc-series-6488587
Omer series episode 18 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-18-mbc-series-6489330
Omer series episode 19 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-19-mbc-series-6488992
Omer series episode 20 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-20-mbc-series-6489657
Omer series episode 21 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-21-mbc-series-6490091
Omer series episode 22 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-22-mbc-series-6490381
Omer series episode 23 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-23-mbc-series-6490605
Omer series episode 24 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-24-mbc-series-6491139
Omer series episode 25 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-25-mbc-series-6491008
Omer series episode 26 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-26-mbc-series-6492916
Omer series episode 27 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-27-mbc-series-6492969
Omer series episode 28 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-28-mbc-series-6494108
Omer series episode 29 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-29-mbc-series-6494164
Omer series episode 30 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-30-last-episode-mbc-series-6494584 Last episode
Moderator kindly do not censor !!!!
Our political system was NEVER Democracy, this 200 year old stale rotten juditial system is not ours, this Riba based paper backed banking system is at war with Allah and Rasul SAW. And the leaders we had were not like any of ones you people are dying after nowadays. Take a journey back in time by watching this epic historical play and revive your Khudi. God Bless You with "Baseerat" & "Kirdar".
Omer series episode 1 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-1-mbc-series-6481912
Omer series episode 2 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-2-mbc-series-6483040
Omer series episode 3 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-3-mbc-series-6483182
Omer series episode 4 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-4-mbc-series-6483678
Omer series episode 5 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-5-mbc-series-6483955
Omer series episode 6 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-6-mbc-series-6484151
Omer series episode 7 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-7-mbc-series-6484325
Omer series episode 8 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-8-mbc-series-6484959
Omer series episode 9 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-9-mbc-series-6484966
Omer series episode 10 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-10-mbc-series-6485839
Omer series episode 11 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-11-mbc-series-6485834
Omer series episode 12 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-12-mbc-series-6485947
Omer series episode 13 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-13-mbc-series-6487709
Omer series episode 14 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-14-mbc-series-6487705
Omer series episode 15 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-15-mbc-series-6487813
Omer series episode 16 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-16-mbc-series-6488590
Omer series episode 17 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-17-mbc-series-6488587
Omer series episode 18 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-18-mbc-series-6489330
Omer series episode 19 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-19-mbc-series-6488992
Omer series episode 20 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-20-mbc-series-6489657
Omer series episode 21 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-21-mbc-series-6490091
Omer series episode 22 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-22-mbc-series-6490381
Omer series episode 23 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-23-mbc-series-6490605
Omer series episode 24 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-24-mbc-series-6491139
Omer series episode 25 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-25-mbc-series-6491008
Omer series episode 26 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-26-mbc-series-6492916
Omer series episode 27 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-27-mbc-series-6492969
Omer series episode 28 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-28-mbc-series-6494108
Omer series episode 29 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-29-mbc-series-6494164
Omer series episode 30 http://blip.tv/btghazwa/omer-ibn-alkhattab-episode-30-last-episode-mbc-series-6494584 Last episode
Moderator kindly do not censor !!!!
Iqbal'shahen
Politcal Worker (100+ posts)
Re: Complete Omer Series - may it resurrect the dead and rotten !
is there english or udru version available?
is there english or udru version available?
