[14] The Illusion of Quietism

بسم الله الرحمن الرحيم

Allah, The Most High, said:

قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad to mankind): “If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful”. [Al-Imran. 31]

Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him, used to say:

“The Messenger, peace and blessings of Allah be upon him, is the greatest criterion (among humanity and Jinn), and all matters are brought to him (for judgment) based on his manners, path, and guidance, so whatever agrees with this is truth, and whatever disagrees is falsehood”. [(1)]

The Manhaj illusionists stated: “Interaction with non-Muslim societies, where most Madkhalists reside, also distinguishes the movement. While most Salafi Muslims in the Western world are noted for adjusting their religious lifestyles for pragmatic participation in the wider society…” [End of quote]

Response: First of all, as we have repeatedly established in this series, there is no such thing as a “Mad’khalist Movement or Strain” within Salafiyyah, rather, this term was concocted by those who want to vilify Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, because he rebutted and exposed those figureheads who attempted to undermine or falsify the sound Salafi Methodology. The people the cretins refer to as Mad’khalists are none other than the upright Salafiyyoon. Read and listen here:

The Salafi Da’wah: Creed and Methodology (Free PDF Book)

The Manhaj illusionists stated: “While most Salafi Muslims in the Western world are noted for adjusting their religious lifestyles for pragmatic participation in the wider society, Madkhalists, in particular, are noted for minimizing contact with non-Muslims”. [End of quote]

Response: First, in the English language pragmatism means “An approach that evaluates theories or beliefs in terms of the success of their practical application”. “The quality of dealing with a problem in a sensible way that suits the conditions that really exist, rather than following fixed theories, ideas, or rules”.

Indeed, this term needs to be carefully examined lest the falsehood within it be believed. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

“The basis of Banee Adam’s misguidance is as a result of general terms and ambiguous meanings’ [i.e. terms and meanings which can either be utilised for truth or falsehood when not explained in detail and distinguished], especially if they come in contact with a confused mind, then how about when (evil) desires and misguided enthusiasm is added to that? Therefore, ask the One Who keeps the hearts steadfast [i.e. Allah] to keep your heart firm upon His Religion and not allow you to fall into this darkness”. [(2)]

“The words (terms) of the Shariah are sanctified, and it is from perfection in the knowledge that one seeks after the (sound meanings) which the Messenger intended by them, in order to affirm what he affirmed and negate the meanings he negated because it is obligated to us to believe and bear witness to everything he has stated and follow him in everything he has commanded. As for the words (terms) that are neither found in the Qur’an and Sunnah nor did the Salaf (pious predecessors) hold a consensus regarding whether they are negated or affirmed, then it is not incumbent on anyone to agree with the one who negates them or affirms them until its intended meaning is explained. So, if its intended meaning agrees with the (revelation), conveyed by the Messenger, it is affirmed; but if its intended meaning is in opposition to (the revelation), it is rejected”. [(3)]

Therefore, if the term pragmatism requires that the sound Aqeedah, the divine commands and prohibitions are opposed or questioned because of a desire to replace them, and that human ideas can handle a situation better than the infallible revelation, and that this is what is reasonable and suits the conditions that exist, this would be tantamount to giving the intellect precedence over the revelation. Read on the link:

Rated Himself Above His Rightful Status, Believing His Intelligence and Opinions Take Precedence

Muslims are not allowed to modify their way of life for any kind of pragmatic involvement in any society if it violates the Muslim identity. Imam Al-Albani, may Allah have mercy upon him said,

“One aspect of Islam’s perfection is that it established rulings and divine regulations so that Muslims maintain their Islamic identity and not – at any time – sway towards the (unIslamic) identities of other peoples”. [(4)]

Shaikh Abu Khadeejah, may Allah preserve him, stated:

“There were many practices that took place in Makkah when the Prophet (peace be upon him) lived there for the first thirteen years of his Prophethood, the worst of those being idolatry. Other oppositions to Islam also took place (such as the killing of baby girls), but he persevered patiently with the people and did not abandon calling them to worship Allah alone and to good conduct and morals. He lived amongst them and had great concern for their spiritual well-being”. [(5)]

However, if pragmatism is viewed from the perspective of the approach used by the upright Scholars of the Shariah while discussing the Masaalih Al-Mursalah, then this is in fact a whole different situation. To read more, click here:

Issues which arise after the time of Revelation for which there is no specific text: Al-Masālih Al-Mursalah and how Islam is applicable in every age.

Indeed, in their imprecise use of the term “pragmatism,” while fusing truth with falsehood to disparage Salafiyyoon, the cretins and pseudo-researchers failed to detail and distinguish truth and falsehood in this subject matter. Allah, The Most High, said:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And mix not truth with falsehood, nor conceal the truth while you know (the truth). [2:42]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Allah forbade (us) from confounding truth and falsehood, resulting in the concealment of the truth. Mixing truth and false is combining the two till one becomes confused with the other. This is forgery and deception, in which what is made apparent is the polar opposite of what it is in reality. Similarly, when the truth is confounded with falsehood, the perpetrator manifests falsehood in the image of truth and speaks with a statement that carries two meanings–a correct meaning and a false meaning–giving the listener the impression that the speaker intends the correct meaning, when in fact he intends the corrupt meaning. [(6)]

[(1)]: Al-Jami Li-Akhlaq Ar-Rawi Wa Aadaab As-Sami. page 8

[(2)]: An Excerpt from ‘As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal Mu’attilah’ –  3/927.

[(3)]: Excerpt from Al-Haqeeqah Ash-Shar’iyyah Fee Tafseer Al-Qur’an Al-A’dheem Was-Sunnah An-Nabawiyyah’ page 17.

[(4)]https://salafidawahmanchester.com/2024/11/13/ataturk/

[(5)]: https://abukhadeejah.com/educate-yourself-ethics-1-1-faith-and-ethics-redstone-academy/

[(6)]: Bada’i at-Tafseer Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim. 1/124.