Struggle and sacrifice for the da’wah carrier

Want to give a reminder about this core topic that really should be at the forefront of our minds at all times. It is
sometimes easy in this environment where we have been blessed so much with the ease and comfort of the world to
forget that our da’wah at its core is about sacrifice and struggle.

This struggle can take many dimensions: it is not just about being jailed up or tortured – even though that may be the
pinnacle of the struggle. And how could it not be? After all, those of our Shabab engaged in this where it counts most
are doing none other than calling for the complete overturning of the world order as it stands today.

“The da’wah should be carried today as it was delivered in the past and
should proceed in compliance with the example of the Messenger (saw),
without the slightest deviation from that method in its general and specific
details. No regard should be given to the difference in time, for this
difference amounts to nothing more than the means and forms. However,
the essence and the reality of life has not and will not change, regardless of
the passing of ages and changing of peoples and places.”

“This includes
challenging the customs, traditions, erroneous thoughts and concepts, the
public opinion when it is wrong even if he has to struggle against it. He
has to challenge the doctrines and religions despite the fact that he might
be exposed to the fanaticism of their followers and the hostility of those
who stick to their distortions.”

So the notion of the opposition one will face from the enemies of one’s call is a given. That much it is clear

So the struggle in how it manifests in one’s life can be personal, private, to do with their private affairs – to see how one
responds in their carrying of the weight Allah has given them.

To test the substance of that person and whether they are deserving of the mantle to be of those who will carry this
great weight of Islam to the world.

And this is why the Prophets were not just tested by their people – although they were! – but they were also tested in
their private and personal lives in ways that make you wonder how someone could undergo the difficulty at the hands of
their people as well as in their private affairs.

Narrated Abu Huraira: Allah's Messenger said, "If Allah wants to do good to somebody, He afflicts him with trials."

Imam Abu Harith al-Muhasibi states in his famous book Risalat al-Mustarshidin:

“Do not rejoice in the easy times. Indeed, Gold is tested for its purity by fire. Likewise, a righteous servant is tested by
hard times…”

Imam al-Shafi’i was asked by a man:

“O Abu ‘Abd Allah, which is better for a man; that he be stable, settled and established or be tested? Al-Shafi’i replied:
one cannot attain tranquility and be established until he is tested. Indeed, Allah tested Noah, Abraham, Moses and Jesus
and Muhammad (upon them all be peace) and when they persevered and remained steadfast, [Allah] established them
and made them firm…” [Ibn al-Qayyim al-Jawziyya, Kitab al-Fawa’id, p.255]

Imam Ibn Al Qayyim mentions that one of the benefits, one of the ends of tribulations are: ‘One reason is that by
separating those who are committed to those who are not, Allah can select who will be best to carry the religion
forward and work for its progress”.

And this of course accords with the Divine Statement:

“Do men think that they will be left alone on saying, ‘We believe,’ and that they will not be tested? We did test those
before them, and Allah will certainly know those who are true from those who are false)”.

There is an interesting verse in Surah Ibrahim that some of the mufassireen have commented on. Allah says:

“Have you not considered how Allah sets forth a parable of a ‘beautiful word’ [being] like a good tree, whose root is firm
and whose branches are in heaven

It brings forth its fruit at all times, by the permission of its Lord. So Allah sets forth parables for all people, in order that
they may receive admonition.

And the parable of an ‘ugly word’ is as an ugly tree pulled up from the earth’s surface; it has no stability.
Allah will establish in strength those who believe, with the word that stands firm, in this world and in the Hereafter; but
Allah will leave, to stray, those who do wrong: Allah does what He wills”

Imam al-Shawkani mentions that Imam Al Tabari, ibn al-Mundhir al-Naysaburi, Ibn Abi Hatim and al-Bayhaqi related
from ibn ‘Abbas that this saying of Allah in these verses means that the shahadah is the “word” that is firmly established
in the heart of the true believer and in his disposition and it is not shaken by trials and tribulations. And it is contrasted
with the weak foundations of the weak and ugly tree which wavers and has no stability, being knocked about. Much like
how a person would be knocked about if they didn’t have any firmness, any solidity, etc.

I want to end with the reminder of the story of a da’wah carrier perhaps less often cited. But the trials and tribulations
he went through as he displayed these characteristics of the firm foundation (once he had come around to it) should be
a reminder of how we should see the trials of life: the inevitable result of belief that are aimed at seeing whether we are
like the gold that is brought out by the process of its smelting or whether we like the chaff that is blown around by the
wind.

The story of from Surah Yasin and of the Ashab Al Qaryah - particularly of a man by the name of Habib al-Najjār. Imam
Al-Qurtubi mentions that he was an old man who had been engrossed in idol worship for 70 years and was suffering
from leprosy. Despite this he came in haste seeking the truth.

“A man came running from the far side of the city, saying ‘My people! Follow the Messengers’.”

The broader context of this story revolves around a town of disbelieving people who were sent not only one or two, but
three messengers and a righteous believer from the outskirts of the town in order that they shun idolatry and follow the
path of the messengers.

Very intelligently, Ḥabīb begins to dissect the false beliefs of Asḥab al-Qaryah. Ibn al-Qayyim mentions how his
condemnation of the people was in an indirect manner, as if addressing himself whilst intentionally questioning their
logic and creed. Ḥabīb says:

“Am I to take as gods instead of Him those whose intercession, if the All-Merciful desires harm for me, will not help me at
all and cannot save me?”[15]

No sooner than declaring his faith in Allāh in public, the people of the town turned against him. Their opposition to the
message extended beyond abuse and caused them to go a step further, committing the heinous crime of killing Ḥabīb.

Some scholars of Tafsīr stated that the people of the town trampled over Ḥabīb with such force that his intestines exited
his body. Immediately after this horrific scene, the Surah shifts to something of the unseen. In a smooth and natural
transition into the afterlife, it was said to this noble believer “Enter Paradise.“
 Ibn Masʿūd (raḍiy Allāhu ʿanhu) mentions that it was Allāh himself who spoke these words to Ḥabīb in something of a
remarkable end. The sincere efforts of this extraordinary man were infused with mercy for his people throughout his
struggle and even afterwards, wishing that they had answered his call:

“If my people only knew how my Lord has forgiven me and placed me among the honoured ones!“14

The test of the likes of Habib are to be expected by those that carry the da’wah to Islam. He was tested with death. As
mentioned prior, the prophets of Allah were tested through their families, through their loved ones, through their own
health. Nuh, Ayyub, Yunus, Yusuf.

And of course, the response – what should it be? It should be like the response of the Prophets, whose complaints were
to Allah and which Allah preserved as a lesson to us all:

Nuh (AS)

Ayyub (AS)

Yunus (AS)
In Ibn Majah it is recorded that a sahabi said:

"I entered upon the Prophet (sallallaahu 'alayhi wa sallam) before he passed away whilst he was suffering having a fever
-- I placed my hand upon him and I felt the heat from above the blanket, I felt the heat of his fever from above the
blanket. I said : 'O Messenger of Allaah, how hard it is upon you.' The Prophet (sallallaahu 'alayhi wa sallam ) said:

'Yes, it is like that. Trials and tribulations, hardships and difficulties are doubled and multiplied and increased for us
prophets. But also the reward, the blessing, the level that he is raised with Allaah upon is also multiplied and
increased for him.' I said : 'O Messenger of Allaah who are most put through difficulty? Who are the people who are
most tested? Who goes through the most trials and tribulation O' Messenger of Allaah?' He said :

'The prophets, then the righteous (saalihun)' , some of them are tested with clothing, some of them are tested with no
clothing except an abaya that they place around their bodies, nothing else. But one of them used to be so happy
when he was put to trial or test like you see enjoyment and pleasure and contentment through ease. They were
happy with trials and tribulations like you are happy with ease."

As it says in Nafsiyyah:

This hadith contains the good news of the return of the Khilafah by Allah’s leave. But it will return like the
very first Khilafah; the Khilafah of the righteous ones, the companions of the Messenger of Allah (saw).
Whosoever is eager to see its return and yearns to see it then let him work for it as a believer so that he strives to
become like the companions of the Messenger of Allah (saw).