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[20] A Brief Look at Pseudo Researchers in Salafiyyah: [Examination of a Fabricated Quietist Faction Within Salafiyyah Called Mad’khalism]

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imaam Abdur-Rahmaan Bin Naasir As-Sadi [may Allah have mercy upon him] said, “It is well known that Allah does not love ignorance, doubts, confusion, or misguidance; rather, He loves the religion He has ordained, knowledge, and certainty. Indeed, we have been commanded to ask Allah [The Exalted] to guide us to the straight path, which entails knowledge of the truth and acting on it, and the Qur’an is the cure, guidance, and light. The Muslims agree that doubt and confusion are unpraiseworthy, and it is expected – absolutely- that a person who does not possess knowledge of something is obligated to keep quiet and seek knowledge via its (sound) sources”. [(1)]

The ignoramuses stated: “The polemics of the Madkhalists are markedly different from other Salafist groups as well. A noted feature of Madkhalism during Muslim dogmatic exchanges is clarifying the opponent sect instead of only discourse regarding the topic of discussion”. [End of quote]

Response: First of all, as we have already mentioned, there is no such thing as a Madkhalist group within Salafiyyah, not to mention the presence of other Salafi groups within Salafiyyah.

Read: http://www.salafis.com/index.cfm

https://abukhadeejah.com/a-response-to-western-academics-who-categorise-salafis-into-quietists-politicos-and-jihadists-and-why-this-is-a-false-categorisation/

Second, Salafi Scholars, including Al Allaamah Rabee Bin Haadi Al-Mad’khali, do not write or speak to contradict others for personal motives; rather, their writings and speeches are intended to establish truth and refute falsehood, so that no one stands in the way of truth. Ibn Aqeel [may Allah have mercy upon him] said, “If the truthful ones remained silent and the falsifiers spoke, the creation (humankind and Jinn) would abandon what they have witnessed (of truth) and reject what they have not witnessed. As a result, when the devout desire to revive the Sunnah, the people reject it and think that it is bidah”. [(2)]

Third, the ignoramuses stated that a noted feature of Madkhalism (i.e. so-called Mad’khalism) during Muslim dogmatic exchanges is clarifying the opponent sect instead of only discourse regarding the topic of discussion! Indeed, this statement demonstrates the cretins’ incompetence once more, because the discussion of sects and parties is always centered on refuting false beliefs and methodologies, as well as identifying specific characteristics of the deviant sects. The fact that in such discussions, not only are the topics discussed, but also sometimes the sect itself and how to deal with it, is found in the Prophet’s [peace and blessings of Allah be upon him] statement, “ “The Qadariyyah are the Magians of this community. If they are ill, do not pay a sick visit to them, and if they die, do not attend their funerals”. [(3)] [See Footnote a] Also Allah’s Messenger [peace and blessings of Allah be upon him] said, “The thing I fear most for my Ummah are the leaders of misguidance”. [(4)]

Imaam Al-Barbahaaree [may Allah have mercy upon him] said: “Imaam Barbahaaree [may Allah have mercy upon him] said, “Know that leaving the correct path occurs in two ways. Firstly, a man strays from the correct path intending nothing but good, so his error is not to be followed since it leads to destruction. Secondly, a man who deliberately opposes the truth and acts contrary to the Pious ones who came before him, he is astray, leading others astray, a rebellious devil within the Ummah. It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed”. Continue reading below:

Leaving The Correct Path Occurs In Two Ways

The situation is as apparent as the midday sun, yet owing to ignorance, the these pseudo researchers at Wikipedia have rushed to blame the so-called Mad’khalists that “a noted feature of Madkhalism during Muslim dogmatic exchanges is clarifying the opponent sect instead of only discourse regarding the topic of discussion”, despite the fact that the  cited Prophetic narrations demonstrate that wrong beliefs, the deviant sects, and their leaders must be identified and refuted.

Footnote a: The Splitting of the Muslim Ummah: Part 1 – The Completion and Perfection of the Religion and The Way of the Companions:

https://www.aqidah.com/creed/articles/oeotc-glimpses-into-the-splitting-of-the-muslim-ummah-part-1.cfm

To be continued…InShaaAllah

[(1)]: An Excerpt from Al-Adillatul Qawaatiq Wal-baraaheen Fee Ibtaali Usoolil Mulhideen. Page 15. slightly paraphrased

[(2)]: Shifaa As-Sudoor Fee Ziyaaratil Mashaahid Wal-Quboor. Page 148

[(3)]: Saheeh Sunan Abu Dawud 4691

[(4)]: Tirmidhee 2229

 

[17] A Brief Look at Pseudo Researchers in Salafiyyah: [Examination of a Fabricated Quietist Faction Within Salafiyyah Called Mad’khalism]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah [The Exalted] says:

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”. [Surah Al-Imran. Ayah 31]

Imaam 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 to distinguish right from wrong), and all affairs 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 deluded 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-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah protect 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: https://abukhadeejah.com/what-is-salafism-and-salafiyyah/ https://www.youtube.com/watch?v=M32FJpwwvZo

They 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”.

Response:

Indeed, this term needs to be carefully examined lest the falsehood within it be believed. Imaam Ibnul 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 & 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. Allaah] 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:

Perils of Having Good Suspicion About One’s Intellect, Harbouring Evil Suspicion About Authentic Divine Texts And Not Critically Examining Ideas And Claims of The People!

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. Imaam Al-Albaanee [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: https://abukhadeejah.com/issues-which-arise-after-the-time-of-revelation-for-which-there-is-no-specific-text-al-masalih-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 at Wikipedia failed to detail and distinguish truth and falsehood in this subject matter. Allah [The Exalted] says:

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]

Imaam 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)]

To be continued…InShaaAllah

[(1)]: Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami’ page 8]

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

[(3)]: Excerpt from ‘Al-Haqeeqatus Shar’iyyah Fee Tafseeril Qur’aan Al-A’dheem Was-Sunnatin Nabawiyyah’ page 17. slightly paraphrased]

[(4)]: https://salaficentre.com/2021/09/10/the-true-reality-of-mustafa-kemal-ataturk-discussion-between-imaam-al-albaanee-and-a-priest-edited-and-reposted/

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

[(6)]: Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim. 1/124. slightly paraphrased]

“Do not busy yourselves with refutations, do not abandon knowledge”

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah preserve him] stated: The people extensively read books that contained deviant viewpoints and the libraries were decaying and being filled with misguidance and Bidah. Nonetheless, they [those who object when one reads the books that contain refutations] refrained from speaking in this manner. However, as people started to (follow) the teachings of Allah’s Book and the Sunnah based on the methodology of the Pious Predecessors and discovered books that warned them against Bidah and misguidance, they [those who object] said, “Do not busy yourselves on these matters, do not neglect knowledge”. These refutations are part of acquiring knowledge. By Allah! To be acquainted with guidance (and distinguishing) it from misguidance, recognising good and (distinguishing it) from evil, are knowledge that will safeguard a person, as Hudhaifah [may Allah be pleased with him] said, “The people used to ask the Messenger about the good, but I used to ask him about the evil out of fear of falling into it”. The books of the proponents of Bidah and misguidance should be made known through the books that debunk them. Many young people were ruined when deprived of the likes of these books that protect them. These books [of refutations] offer a shield of protection for the youth. [1]

The Shaikh was asked: What is your view about the one who says “Speaking a lot about about Manhaj [methodology] makes the heart become hardened?”

Response: Speaking a lot about (sound) methodology and studying it hardens the heart, but advocating fictitious (beliefs, deeds, ideas, views), bidah, misguidance, and the ideas of the khawaarij softens the hearts?! The call to (sound) methodology – the call to the teachings of the Quran and the Sunnah of the Prophet [peace and blessings of Allah be upon him], and everything they contain about correct beliefs, acts of worship, deeds, and rectification of the (Islamic) methodology is a significant matter that should be (emphasised).

The misguided (beliefs, methodologies, etc) are plentiful, and no matter how much someone speaks, their efforts are insufficient compared to what is needed. Currently, we speak about the (sound) methodology, but has it reached all Muslims? However, speech based on the path of the Tableeghees, the Ikhwaanees, the proponents of misguidance, the proponents of Bidah, fictitious views, and (deviant) political views soften the heart! Is this statement correct?! This is the speech of the foolish ones – those who are tired of the true Islamic methodology approach, so they speak such falsehoods that obstruct (people) from the path of Allah. [2]

[1]An Excerpt from “Juhoodul Allaamah Rabee Al-Madkhali Fee Naqdi Shubuhaatil Hizbiyyeen. page 80-81

[2] An Excerpt from Juhoodu Al-Allaamah Rabee Al-Madkhali Fee Naqdi Shubuhaatil Hizbiyyeen’ page 77-78

Our teacher, khateeb, or Masjid Committee is Balanced- neither speak nor take a stance until after assessing benefits and harms

Written by Salafi Dawah Manchester on . Posted in Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Our teacher, khateeb, or Masjid Committee refrains from speaking until after carefully assessing the advantages and disadvantages

Al-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah preserve him] clarified this affair when Dr Ibraaheem Ar-Ruhayli [may Allah rectify his affair] mentioned the importance of considering the benefits of a refutation, and that it is crucial to ascertain the benefits of the refutation because if it will result in more harm than the initial corruption, it is not legislated to proceed with it. This is because a Mafsadah [a corrupt affair] is not to repelled if it will lead to greater corruption. Dr. Ibraaheem then cited a statement by Shaikhul Islaam Ibn Taymiyyah, stating that it is impermissible to repel a minor act of corruption that may lead to greater corruption. The preferable course of action is to not repel the lesser of two harmful matters which leads to greater corruption, as the Islamic Legislation aims to bring about beneficial outcomes and accomplish them fully, while also putting a halt to corrupt affairs and minimising their impact as much as possible. The objective is to prioritise the weightier of two good matters, in cases where achieving both is not feasible and to repel the more evil of two matters if it is not possible to eliminate both.

Al-Allaamah Rabee Bin Haadee Al-Mad’khalee responded to Dr Ibraaheem’s statement, stating that the words of Shaikhul Islam are indeed true. He emphasised that it is not permissible to repel a minor act of corruption that would lead to greater corruption. Then the Shaikh stated, however, I [Rabee] believe that Shaikh Al-Islam does not consider Shirk, Kufr, the Major Bidah, waging war against Ahlus Sunnah, and defending the senior proponents of Bidah as minor matters of corruption, or that disapproving them (openly) and highlighting their danger is something that will result in more corruption. There is no greater advantage than spreading Tawheed and demonstrating it, eradicating Shirk and Kufr, and cleansing the earth from them; (cleansing the earth from) Bidah which the Messenger [peace and blessings of Allah be upon him] referred to as the most detrimental of all matters. Shaikh Al-Islaam intended, as evident from this statement, the one who gives advice to the rulers or expresses disapproval towards the actions of Muslim rulers or their representatives because this is to be carried out with evidence, leniency, and gentleness, but in cases where disapproving their minor acts of corruption may result in greater corruption, one bears the smaller corruption to repel the occurrence of a greater corruption. Then the Shaikh expounded on this matter in a footnote on page 54 where he stated, “This is contrary to the actions of the khawaarij and their ilk because their disapproval (of the ruler) is either manifested through armed rebellion or instigation and provocation. Consequently, the resulting corruption from their disapproval of the ruler’s actions surpasses and intensifies the very corruption they sought to prevent.”

Then the Shaikh proceeded to state that if the corrupt actions carried out by the rulers amount to Shirk, Rafd (the creed of the Raafidah Shiites), or Kufr, then this principle of bearing the lesser evil does not apply in this case. Regarding bidah, particularly bidah which is equivalent to disbelief or polytheism, the statement of Shaikh Al-Islam should not be applied in such situations. Then the Shaikh stressed this point to Dr Ibraaheem, reminding him of Imaam Ahmad’s opposition to those who claimed that the Qur’an is created, despite their political power. Shaikh Al-Islaam and Ibn Al-Qayyim wrote numerous books refuting Ahlul Bidah, including Al-Waasityyah, Al-Hamawiyyah, At-Tadmuriyyah, Minhaaj Ahl Sunnah, Naqd al-Mantiq, Dar Ta’aarud Al-Naql Wal-Aql, Talbees Al-Jahmiyyah, Iqtidaa Siraat al-Mustaqeem, Al-Fataawaa Al-Kubraa, and Majmoo Al-Fataawaa. Most of these books specifically refute the Ash’ariyyah. (a) Ibnul Qayyim’s books, such as As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal-Mu’attilah (b) I’laam Al-Muwaqqi’een, Ighaatha Al-Lahfaan, and An’Nubuwwah were primarily written to refute the Ash’ariyyah Soofiyyah, despite their political authority. The reason for clarification and disapproval in this matter (i.e. rebuttal against the major bidah) is nothing else other than something that brings more benefit than harm. This is the call of the Messengers, from Nuh to the last of them Muhammad, because they manifested the truth, explained Tawheed, and warned against Shirk, regardless of their enemies’ tyranny, authority, strength, and transgressions. [1]

Must read the article By Shaikh Abu Khadeejah [may Allah protect him] regarding rebellion, Takfeer, speaking against rulers openly in general, and pay close attention to what Imaam Ahmad advised the delegation that approached him and suggested rebellion, saying, “Keep opposing (the false belief itself) with your statements, but do not remove your hands from obedience and do not encourage the Muslims to rebel and do not spill your blood and the blood of the Muslims along with you. Look to the results of your actions. And remain patient until you are content with a righteous or sinful rule.” http://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/ ]

——————————————–

Footnote a: http://www.asharis.com/creed/

Footnote b: http://www.sahihmuslim.com/sps/sp.cfm?secID=AQD&subsecID=AQD12&loadpage=displaysubsection.cfm

[1] An Excerpt from “Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal-Ikhlaal” 53-54. paraphrased

[14] A Brief Look at Pseudo Researchers in Salafiyyah: [Examination of a Fabricated Quietist Faction Within Salafiyyah Called Mad’khalism]

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Samura Bin Jundub [may Allah be pleased with him] said: The Prophet [peace and blessings of Allah be upon him] said, “I saw (in a dream), two men came to me.” Then the Prophet narrated the story (saying), “They said, ‘The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread all over the world. So he will be punished like that till the Day of Resurrection”. [(1)]

The liars at Wikipedia stated: A cornerstone of Madkhalist discourse is unquestioning loyalty to governments in public, even those that use extreme and unjustified violence against their subjects. Unlike other Islamist groups which often oppose totalitarian, mostly secular governments in the Middle East, the Madkhalist movement is openly supportive of such regimes. Madkhalists argue that the governments of Arab countries are not to be revolted even if they are oppressive. They hold that God has given the highest Muslim authority this right due to the 59th Quranic verse in Surah of the Women translated: “Oh those who believe, obey Allah and obey the Messenger and those who have authority amongst you”. And also due to some other prophetic traditions; anyone who rejects their view is labelled as a member of the Khawarij, a Muslim sect. [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-Allaamah Rabee Bin Haadi Al-Mad’khali [may Allah protect him] because he rebutted and exposed those figureheads of Bidah who attempted to undermine or falsify the sound Salafi Methodology. The damn liars at Wikipedia make up yet another lie about the Salafiyyoon, claiming that they show unwavering loyalty to governments in public. However, the Qur’an and the Sunnah command Muslims to obey Muslim rulers when they give good orders and they are not obeyed in sin and transgression, but revolt is not allowed even when they are tyrants. Allah [The Exalted] said:

إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِ‌ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦۤ‌ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرً۬ا
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ‌ۖ فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۚ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً

Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching that He (Allah) gives you! Truly, Allah is Ever All-Hearer and All-Seer. O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [Surah An-Nisaa. Ayaat 58-59]

Imam Muhammad Ibn Saalih al-Uthaymeen [may Allah have mercy upon him] said, “The first verse, according to the scholars, was revealed in relation to the rulers; it commands them to return trusts to those to whom they are due and to judge justly between the people. The second verse was revealed in reference to those who are under the ruler’s authority, including the armies and others, that it is obligated to them to obey the rulers who uphold justice in their distributions, rulings, military campaigns, and other matters, with the exception of times when they give one orders to disobey Allah, as there cannot be obedience to the creation in disobedience Allah. And if they disagree on anything, they should refer back to Allah’s Book and His Messenger’s Sunnah. If the rulers fail to do this, then they will only be obeyed in accordance with obeying Allah and His Messenger, and their rights will be fulfilled in accordance with what Allah and His Messenger instructed, with the result that they will be supported in righteousness and piety but not in sin and transgression. [(2)]

Indeed, absolute loyalty is solely for Allah and His Messenger; it is not given to any ruler or member of his subjects, regardless of whether they are righteous or immoral. It is not considered disobedience to Allah to obey a harsh or repressive ruler in an affair that is not tantamount to disobedience to Allah and His Messenger, alongside the fact that it is prohibited to revolt against such a ruler. The liars and their ilk will not listen, even if this is repeated a billion times unless Allah wishes to guide them. Read here: https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

The liars stated: “Unlike other Islamist groups which often oppose totalitarian, mostly secular governments in the Middle East, the Madkhalist movement is openly supportive of such regimes. Madkhalists argue that the governments of Arab countries are not to be revolted even if they are oppressive”. [End of quote]

Response: The issue with the liars is that they don’t want Al-Allaamah Rabee Bin Haadi al-Mad’khali and the other Salafi Scholars to direct the populace in this matter in the right direction. However, the truth must be propagated since they want it to be suppressed so they can continue spreading their deception unhindered. Allah’s Messenger [peace and blessings of Allah be upon him] said, “Listening to and obeying the leader is an obligation upon a Muslim, whether he likes it or dislikes it, as long as he is not commanded to disobey Allah. If he is commanded to disobey, then there is no listening or obedience”. [(3)] 

Because the liars do not want to listen to the Salafiyyoon when they transmit these authentic Prophetic reports, they accuse us of supporting tyranny, as if they’ve heard us say that any wrong perpetrated against citizens is lawful and should be commended. Is the above narration a forgery by the so-called Mad’khalists or an authentic Prophetic report?! Muslim governments, whether Arab or not, are not to be overthrown. However, despite the abundant evidence against revolt, the liars assert that in contrast to other Islamist groups, the Mad’khalists (i.e., so-called Mad’khalists) support tyranny.

Secondly, the Salafiyyoon do not in any way, shape, or form promote secularism. Read this: https://salaficentre.com/2022/08/12/i-consider-myself-a-secular-muslim-statement-of-damn-fools/

Third, how do we deal with the rulers who apply laws other than Allah’s Shariah? Click here to read: https://abukhadeejah.com/ibn-taymiyyah-and-ibn-baaz-on-judging-by-other-than-the-shareeah/

Fourth, how do behave in a non-Muslim land? https://abukhadeejah.com/living-with-non-muslims-in-the-west-with-fine-conduct/

http://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

https://abukhadeejah.com/terrorism-is-never-islamic-a-refutation-of-terrorism-based-on-the-texts-of-the-quran-and-sunnah-and-the-sayings-of-the-scholars-ebook/

https://abukhadeejah.com/islamic-condemnation-of-extremism-terrorism-ebook-presentation/
http://www.islamagainstextremism.com/

Tthe liars shot themselves in the foot by stating: “They hold that God has given the highest Muslim authority this right due to the 59th Quranic verse in Surah of the Women translated: “Oh those who believe, obey Allah and obey the Messenger and those who have authority amongst you”. And also due to some other prophetic traditions; anyone who rejects their view is labeled as a member of the Khawarij, a Muslim sect”. [End of quote]

This Ayah is directed at all Muslims and discusses the fact that, in agreement with what we have already established, Muslim rulers are only to be obeyed when doing so does not amount to disobedience to Allah and His Messenger, and revolt is not permitted when such rulers are oppressive. Read again: https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

The liars stated: “And also due to some other prophetic traditions; anyone who rejects their view is labeled as a member of the Khawarij, a Muslim sect”. Read on this link: https://www.kharijites.com/kj/

Indeed, there is nothing to say after presenting the above proofs other than to ask Allah to guide the liars and pseudo-researchers at Wikipedia and elsewhere, or, if they persist, to disfigure their tongues for defaming the Salafi Scholars.

To be continued..InShaaAllah

[(1)]: Sahih Al-Bukhari 6096

[(2)]: An Excerpt from ‘As-Siyaasah Ash-Shar’iyyah. pages 16-18

[(3)] Al-Bukhari 2955

Gratitude and Remembrance of Allah, Recalling Allah’s Favours or Fluanting, Pursuing Virtuous Leadership or Self-aggrandisement

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

 

The Three Pillars of Gratitude

Allah [The Most High] says:

لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ

So that you may mount on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: “Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord, we indeed are to return!” [Surah Az-Zukhruf. Ayaat 13-14]

Imam As-Sadi [may Allah have mercy upon him] said: The Ayah highlights the three pillars of gratitude, which encompass the acknowledgment of Allah’s blessings, openly expressing gratitude for them, and utilising these blessings to engage in acts of worship solely for the sake of Allah.

Regarding Allah’s saying: [ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ – And then may remember the favour of your Lord when you mount thereon], this specific mention is intended to draw attention to the time when a person enjoys those favours because blessings intoxicate many people, leading them to heedlessness, evil, and ungratefulness. Therefore, this situation where Allah commanded (us to remember Him) is a remedy for this destructive ailment. When a person remembers that they are surrounded by Allah’s blessings and that everything comes from Allah and not from oneself, but rather blessings are facilitated by Allah and its means are from Him, one then submits to Allah, humbles himself, thanks and praises Allah, and he is bestowed continuous blessings.

Regarding the statement of Allah: [وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ – And verily, to Our Lord, we indeed are to return], this serves as an acknowledgement of recompense (in the Afterlife) and preparing for because the objective behind these favours is to assist a servant of Allah in carrying out the obligations commanded by Allah. [(1)]

 

Remembrance of Allah and Gratitude

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

Allah [The Most High] said: [فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ وَٱشۡڪُرُواْ لِى وَلَا تَكۡفُرُونِ – Therefore, remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me]. [Surah Al-Baqarah. Ayah 152]

The intent behind Dhikr is not merely to remember (Allah) with one’s tongue, rather it is remembrance with the heart and the tongue. Remembrance of Allah includes remembering Him by His Names and Attributes, His commandments, His prohibitions and His Speech. This necessitates that a person should have knowledge and awareness of Allah (I), belief in Allah, belief in Allah’s Perfect and Lofty Attributes, as well as (constantly) praising Allah with various types of praise [i.e. based on what Allah has legislated in the authentic texts of the Shariah and not by way of Bidah]; and this cannot be accomplished except through Tawheed [i.e. singling Allah out in His Lordship, Names and Attributes, and devoting all acts of worship to Allaah alone]. True Remembrance of Allah necessitates all of this, as well as remembering the blessings and favours, which Allah has bestowed upon His creatures and His kindness to them.

As for Shukr [i.e. to be grateful or thankful to Allah], it is to act in obedience to Allah and seek to draw close to Him through those apparent (deeds of the limbs) and (deeds of the heart) that are beloved to Him. The religion is based on these two: remembrance of Allah, which necessitates having knowledge and awareness of Allah, and being grateful to Him, which necessitates obedience to Him through acts of worship and (refraining from disobedience). This is the purpose behind the creation of the Jinn, mankind, the heavens and the earth- the reason for which reward and punishment are determined, (the reason for which) Allah revealed the Books and sent the Messengers. It is the truth for which the heavens, the earth and what is between them were created, and what is in opposition to it is falsehood, such as the assumption held by the enemies of Allah that there is no purpose behind the creation [free is Allah from what they attribute to Him]. Allah [The Most High] says:

[وَمَا خَلَقۡنَا ٱلسَّمَآءَ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا بَـٰطِلاً۬‌ۚ ذَٲلِكَ ظَنُّ ٱلَّذِينَ كَفَرُواْ‌ۚ – And We created not the heaven and the earth and all that is between them without purpose! That is the assumption of those who disbelieve!]

Allah [The Most High] says:
وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا لَـٰعِبِينَ
مَا خَلَقۡنَـٰهُمَآ إِلَّا بِٱلۡحَقِّ

And We created not the heavens and the earth, and all that is between them, for mere play; We created them not except with truth (i.e. to examine and test those who are obedient and those who are disobedient and then reward the obedient ones and punish the disobedient ones).

Allah [The Most High] says: [وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَآ إِلَّا بِٱلۡحَقِّ‌ۗ وَإِنَّ ٱلسَّاعَةَ لَأَتِيَةٌ۬‌ۖ – And We created not the heavens and the earth and all that is between them except with truth, and the Hour is surely coming…]

Allah [The Most High] said: [مَا خَلَقَ ٱللَّهُ ذَٲلِكَ إِلَّا بِٱلۡحَقِّ‌ۚ – Allah did not create this but in truth]. Allah [The Most High] said: Allaah [The Most High] said: [أَيَحۡسَبُ ٱلۡإِنسَـٰنُ أَن يُتۡرَكَ سُدًى – Does man think that he will be left Suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him]?

Allah [The Most High] says: [أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَـٰكُمۡ عَبَثً۬ا وَأَنَّكُمۡ إِلَيۡنَا لَا تُرۡجَعُونَ – Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?]

Allah [The Most High] says: [وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ – And I (Allah) created not the jinns and humans except they should worship Me (Alone)]

Allah [The Most High] says:
ٱللَّهُ ٱلَّذِى خَلَقَ سَبۡعَ سَمَـٰوَٲتٍ۬ وَمِنَ ٱلۡأَرۡضِ مِثۡلَهُنَّ يَتَنَزَّلُ ٱلۡأَمۡرُ بَيۡنَہُنَّ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ وَأَنَّ ٱللَّهَ قَدۡ أَحَاطَ بِكُلِّ شَىۡءٍ عِلۡمَۢا

It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things and that Allah surrounds (comprehends) all things in (His) Knowledge.

Allah [The Most High] says:
جَعَلَ ٱللَّهُ ٱلۡكَعۡبَةَ ٱلۡبَيۡتَ ٱلۡحَرَامَ قِيَـٰمً۬ا لِّلنَّاسِ وَٱلشَّہۡرَ ٱلۡحَرَامَ وَٱلۡهَدۡىَ وَٱلۡقَلَـٰٓٮِٕدَ‌ۚ ذَٲلِكَ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَىۡءٍ عَلِيمٌ

Allah has made the Ka’bah, the Sacred House, an asylum of security and Hajj and ‘Umrah (pilgrimage) for mankind, and also the Sacred Month and the animals of offerings and the garlanded (people or animals, etc. marked with the garlands on their necks made from the outer part of the stem of the Makkah trees for their security), that you may know that Allah knows all that is in the heavens and all that is in the earth, and that Allah is the All-Knower of each and everything.

Therefore, based on what has (already) been mentioned, it has been established that the purpose behind the creation and the Command is so that Allah is remembered and thanked. Allah is to be remembered and not forgotten, and He should be thanked and not shown ingratitude. Allah [Glorified be He and free is He from all imperfections] acknowledges the one who remembers Him, and He is Ready to appreciate good deeds and to recompense the one who is grateful to Him. Remembrance of Allah is the reason Allah acknowledges the one who does so. (II) Being grateful to Allah is the reason why a person is given an increase in blessings and favours. (III) Remembrance of Allah is to be carried out with the heart and tongue; gratitude is to be carried out with one’s heart- out of love for Allah and constantly turning to Him in repentance and obedience with true faith [Islamic Monotheism]. Extolling and praising Him is to be carried out with one’s tongue and being obedient to Him (by performing acts of obedience). [2] We ask Allah saying: [اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ، وَشُكْرِكَ، وَحُسْنِ عِبَادَتِكَ – O Allah, help me remember You, thank You, and worship You in an excellent manner]. [Saheeh Sunan Abee Dawud 1522]

 

Recalling Allah’s Favours or Flaunting

Allah [The Exalted] says: [وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ – And as for the favour of your Lord (in granting you Prophethood, the Qurʾān and all other bounties), then narrate it (to others)]. [3] Imam As-Sadi [may Allah have mercy upon him] said, “This encompasses both blessings from a religious and worldly perspective. It is expressing gratitude to Allah for these blessings and mentioning them specifically if there is a benefit in doing so. Even though one can speak generally about Allah’s blessings because doing so encourages one to be thankful and fosters a sense of love for (Allah) in the hearts of those who receive His blessings. This is because the hearts are naturally inclined towards those who treat them kindly”. [4]

Imam Ibn Al-Qayyim [may Allah have mercy upon him] said: “The difference between speaking of Allah’s blessings and being boastful about them is that the speaker regarding the blessing (i.e. the one who is not boasting) is making a mention of the Attributes of the Bestower (i.e. Allah), His perfect generosity and benevolence- praising Allah by manifesting the blessings and speaking of them, thanking Allah, and making known all that Allah has bestowed. The speaker intends to make known the Attributes of Allah, praising Allah with love and extolling Him, inspiring the soul to seek (things) from Allah alone, and hoping for (His favours), thus he has a fervent desire (to attain the Love and favours of) Allah by displaying Allah blessings, spreading them, and speaking of them. As for boasting about blessings, it is that one uses them to become arrogant towards the people and to show them that he is nobler and loftier in status than them, enslaves their hearts, and attracts them to himself so that they glorify him and be at his service”. [5]

 

Pursuing Virtuous Leadership or Self-aggrandisement

Allah says:

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا

And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the pious. [Surah Al-Furqan. Ayah 74]

Imaam Ibn Al-Qayyim [may Allah have mercy upon him] said: So, they ask Allah to grant them the comfort of the eye by making their wives and offspring obedient to Him, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allah. That is because a trustworthy leader in the religion co-operates with (others) in obedience (to Allah and His Messenger), and that is to call them to (sound) leadership in the religion, whose foundation is patience and certainty, as Allah [The Most High] says:

[ وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ – And We made from among them (Children of Israel), leaders, giving guidance under Our Command when they were patient and used to believe with certainty in Our Ayat (proofs, verses, lessons, signs, revelations, etc.). Therefore, in their supplication -[in Surah Al-Furqaan Ayah 74]- to Allah that He makes them leaders of the righteous people is that Allah guides them, grants them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which (sound) leadership in the religion cannot be achieved. This is different from (solely) seeking leadership because its seekers hasten to obtain it to achieve their goals, exaltedness in the earth, enslavement of the hearts to them, attachment to them and aiding them in all their goals, while they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption, which none can evaluate except Allah, such as rebellion, envy, transgression, enmity, oppression, trials, being ardent in defending oneself at the expense of violating the rights of Allah, exalting those despised by Allah and belittling those honoured by Allah. [6]

We ask Allah:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return, and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [7]

———————————————-

Footnotes:

(I): Knowledge and Awareness of Allaah: Shaikh Uthaymeen [may Allah have mercy upon him] said, ’ Marifatullaah” – Knowledge and awareness of Allaah, the Mighty and Majestic, with the heart, with such knowledge and awareness that it makes the person accept whatever He has prescribed and laid down, and causes him to submit to that, and to judge by the Prescribed Laws (Sharee’ah) which His Messenger Muhammad came with. The servant increases in knowledge and awareness of His Lord by considering the clear signs pertaining to the deen found in the book of Allaah, the Mighty and Majestic, and in the Sunnah of His Messenger, and also by considering the signs which Allaah has provided for us in the creation. So whenever a person examines and considers these signs he will increase in his knowledge and awareness of His creator and His God, who alone has the right to all his worship. Allaah, the Mighty and Majestic, says “And on the earth, there are signs for those with certain belief, and also in your own selves. Will you not then consider?” [Soorah adh Dhaariyaat: 20-21] [Translated by Ustaadh Abu Talhah Dawud Burbank (may Allaah grant him and his wife abundant mercy…Aameen)]

 

(II): [فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ وَٱشۡڪُرُواْ لِى وَلَا تَكۡفُرُونِ – Therefore, remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me]: Ibn Abbaas and Ibn Jubayr said that this Aayah means, ”Remember Me by obeying Me and I [Allaah] will remember you by granting you My Maghfirah. [Zaadul Maseer Fee Ilmit-Tafseer’by Imaam Ibnul Jawzi. Publisher: Daar Ibn Hazm. 1st Edition 1424AH (2002)]

Al-Maghfirah: It necessitates that Allaah will protect you from the evil consequences of your sins, accept [your deeds, repentance etc], grant you His pleasure and favours, show you kindness and generosity etc. [Majmoo Al-Fataawaa 14/140]

 

(III): [And be grateful to Me (for My countless Favours on you) and never be ungrateful to Me]: Imaam Ibnul Qayyim said, ”And being grateful to Allaah is the reason behind which a person is given an increase in blessings and favours.” [ Al-Fawaa’id’ page 192-194]. Question: What are some of the evil consequences if a person persists upon disobedience, whilst he or she receives more blessings and favours from Allaah? Answer: Allaah [The Most High] said:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ
وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

Those who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My Plan is strong. [سَنَسْتَدْرِجُهُم – We shall gradually seize them with punishment] – by granting them plentiful provision and respite until they think that they will neither be taken to task for their disobedience nor punished, so they increase in disbelief and transgression, and evil upon evil. And through this their punishment is increased and multiplied, so they harm themselves in ways they perceive not. This is why Allah said: [إِنَّ كَيْدِي مَتِينٌ -certainly My Plan is strong]. [8]

[1] An Excerpt from “Fataawa As-Sa’diyyah” page. 61

[2] An Excerpt from ‘Al-Fawaa’id’ page 192-194. slightly paraphrased

[3] https://www.thenoblequran.com/q/#/sura/93/11

[4] Tafseer Sadi.

[5] Ar-Rooh 312

[6] Ar-Rooh pages 487-489

[7] Saheeh Muslim Number: 2720]: https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[8] An Excerpt from Tafseer As-Sadi

[1] Trials of Life- [Some issues we didn’t contemplate thoroughly – during our youth – in our religious and worldly affairs, and during serious disagreement between close ones]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

SUPPLICATION

A Tremendous Supplication After Tashahud and Before Tasleem:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [1]

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي

*”O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me”.

This requires surrendering and submitting all of one’s affairs to the Lord, asking Allah for the best outcome in every situation, and seeking that through His All-Encompassing knowledge because Allah has complete knowledge of both hidden and visible matters, and He has absolute power over everything. No one can change His judgment or prevent His decree. It is well known that a servant of Allah cannot predict the outcome of their affairs or their final destination. They are also unable to achieve good or avoid harm except with the help and ease granted by Allah. Therefore, a servant of Allah is always in need of Allah, regardless of where he may be. This is why one says in this supplication: [أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي – Let me live if life is good for me, and let me die if You know that death is good for me].

That’s why the Sunnah forbids against wishing for death when faced with hardships, as one may not fully understand the repercussions. The Prophet [peace and blessings of Allah be upon him] said, “Let none of you wish for death. If he is righteous, he might increase his good deeds. If he is sinful, he might repent”. [Bukhaari]

 

*[اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ – O Allah! I ask You to grant me (the blessing of having) fear of You in private and public].

Meaning: That I fear You in private and public- when I am with the people and when they are absent because while some fear Allah in public and when seen, the true measure of devotion lies in fearing Allah when not seen by the people. Allah praised those who fear Him in the unseen, saying: [ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنْ السَّاعَةِ مُشْفِقُونَ – Those who fear their Lord without seeing Him, while they are afraid of the Hour]. [Surah Al-Anbiyaa. Aayah 49]

Allah [The Most High] says: [ مَنْ خَشِيَ الرَّحْمَنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ – Who feared the Most Beneficent (Allah) in the Ghaib (unseen): (i.e. in this worldly life before seeing and meeting Him), and brought a heart turned in repentance (to Him – and absolutely free from each and every kind of polytheism)]. [Surah Qaaf. Ayah 33]

 

*[وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ – And I ask you (to make me utter) a statement of truth in times of contentment and anger].

Meaning: Empower me to speak the truth during moments of contentment and anger. Speaking the truth during moments of anger is a virtuous and powerful act, as anger often leads a person to utter the opposite of truth and other than justice. Indeed, Allah commends those of His servants who forgive when angered and their anger never drives them towards transgression and aggression. Allah [The Most High] says: [ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ – And when they are angry, they forgive]. [Surah Ash-Shuraa. Ayah 37]

If someone speaks only the truth when they’re angry, it shows that they have a strong faith and are in control of their soul (by the permission of Allah). In a hadeeth. the Prophet [peace and blessings of Allah be upon him] said, “The strong one (i.e. the one who is more worthy to be described as a strong person) is not the one who (overcomes the people in) wrestling, rather the strong person is the one who restrains his himself when angry”.

*[وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ – And I ask You for moderation when in a state of wealth and poverty].

Meaning: Being moderate whether I’m poor or wealthy, following the balanced path set by the Shariah; neither stingy when I’m poor and fear running out of what I have; nor being extravagant and burdening myself with things I can’t handle, as Allah [The Most High] says: [ وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا – And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty]- [Surah Al-Israa. Aayah 29].

And that if one is wealthy, his wealth does not lead him to extravagance and he exceeds the limits. Allah [The Most High] says: [وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا – And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)]. [Surah Al-Furqaan. Ayah 67]

 

*[وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ – And I ask you for blessings that never ceases]. Meaning: The blessing that never ceases is the blessing of the Hereafter, as Allah [The Most High] says: [مَا عِنْدَكُمْ يَنفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ – Whatever is with you, will be exhausted, and whatever with Allah will remain]. [Surah An-Nahl. Ayah 96] Allah says: [ إِنَّ هَذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ – (It will be said to them)! Verily, this is Our Provision which will never finish]. [Surah Saad. Ayah 54]

 

*[وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ -And I ask You for the coolness of my eye that will never end]. Meaning: Some blessings come to an end, while others do not. The coolness of one’s eyes in worldly things is only temporary and will eventually fade away. Moreover, this is tainted with fear and anxiety due to the hardships and pain we experience. As a result, believers do not find greater pleasure in anything of this world except in their love for Allah, their remembrance of Him, and their obedience to Him, as the Messenger said, “The coolness [pleasure or delight] of my eyes is in prayer”. Therefore, whoever finds the pleasure of his eyes in this (i.e. their love for Allah and obedience to Him), they have something that will never cease to exist in this world, in the grave, and the Hereafter.

*[وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ – And I ask You (to make me pleased) after (Your) decree]. Meaning: Asking Allah to grant you contentment after His decree has been fulfilled, as it would genuinely demonstrate your satisfaction with Allah’s decree.

 

*[وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ – And I ask You for a life of (ease, comfort, tranquillity etc) after death]. Meaning: This demonstrates that the true essence of a perfect life, filled with goodness and comfort, can only be experienced after death. Life before death is marred by pain and suffering. If the only pain we had to endure in this life was death itself, that would have been enough. But the reality is that life is filled with countless pains, sorrows, illnesses, the frailty of old age, and the heartache of being separated from loved ones.

*[وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ – And I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me)]. This part of the supplication brings together the best aspects of both this life and the Hereafter – the desire to meet Allah and see His Noble face in the Hereafter [May He be free from any imperfections, equals, similarities, or partners]. And since the fulfilment of this desire depends on being protected from harm in this life and being tested in one’s religious affairs, one expresses the following sentiment: [فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ – without any harm and misleading trials (coming upon me)].

The meeting between the believer and his lord on the day of judgment has been mentioned in many texts in the Qur’an and Sunnah. Only those who have deviated from the right path would deny it. It is the ultimate happiness for the people of Jannah and brings them the greatest joy. The Prophet [peace and blessings of Allah be upon him] said: When the people of Paradise would enter Paradise, Allah [The Blessed and the Exalted] would ask, “Do you wish Me to give you anything more?” They would say, “Have You not brightened our faces? Have You not made us enter Paradise and saved us from Fire?” He would lift the veil, and of things given to them, nothing would be dearer to them than looking at their Lord”. [Saheeh Muslim 181]

 

*[اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ وِاجْعَلْنَا هُدَاةً مُهْتَدِينَ – O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others)]. Meaning: Beautification with Imaan involves adornment of the heart with authentic creed and noble deeds of the heart. It also entails adorning the tongue with remembrance of Allah and recitation of the Qur’an, as well as enjoining good and forbidding evil; adorning the limbs with righteous deeds that bring one closer to Allah.

 

*[ وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ – And make us (from those who are) guided and guiding (others)]. Meaning: To be guided and guide others. This is the greatest status when one is acquainted with the truth, lives by it, and teaches others. We pray to Allah to lead us towards this path and allow us to be among those who are guided and guiding others.

[An “Excerpt from “Fiqh Al-Adiyah Wal Adkaar. 3/165-169. Slightly paraphrased]

To be continued…InShaaAllah

[Ref 1: Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]

[13] Imaam Ahmad: Exemplifying Positive Engagement and Effective Communication with the Rulers

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Ahmad Ibn Hanbal [may Allah have mercy upon him] said: “I hold that the leader of the believers is to be obeyed (in good) in private and public, in my times of hardship and ease, in my times of enthusiasm and when I dislike doing something (i.e. something that’s not unlawful, but one does not like to do it), and when others are given precedence over me. Indeed, I supplicate to Allah – night and day – for him to be successful and guided”.

Al-Bidaayah Wan-Nihaayah 14/413

[12] Ubaydullah Bin Adi Bin Al-Khiyar: Exemplifying Positive Engagement and Effective Communication with the Rulers

Written by Amjad Khan on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Ubaydullah Bin Adi Bin Al-Khiyar narrated that Al-Miswar Bin Makhrama and Abdur-Rahman Bin Al-Aswad Bin Abu Yaghuth said (to me), “What prevents you from speaking to Uthman about his brother Al-Walid because people have spoken much about him?” So, I went to Uthman and when he went out for prayer I said (to him), “I have something to say to you and it is a piece of advice for you”. Uthman said, “O man, from you.” (Umar said: I see that he said, “I seek Refuge with Allah from you.”) So I left him and went to them. Then the messenger of Uthman came and I went to him (i.e. `Uthman), `Uthman asked, “What is your advice?” I replied, “Allah sent Muhammad with the truth and revealed the Divine Book (i.e. Qur’an) to him, and you were amongst those who followed Allah and His Messenger, and you participated in the two migrations (to Ethiopia and Medina) and enjoyed the company of Allah’s Messenger (ﷺ) and saw his way. No doubt, the people are talking much about Al-Walid.” `Uthman said, “Did you receive your knowledge directly from Allah’s Messenger (ﷺ) ?” I said, “No, but his knowledge did reach me and it reached (even) to a virgin in her seclusion.” Uthman said, “And then Allah sent Muhammad with the truth and I was amongst those who followed Allah and His Messenger and I believed in whatever he (i.e. the Prophet) was sent with, and participated in two migrations, as you have said, and I enjoyed the company of Allah’s Messenger (ﷺ) and gave the pledge of allegiance him. By Allah! I never disobeyed him, nor did I cheat him till Allah took him unto Him. Then I treated Abu Bakr and then Umar similarly and then I was made Caliph. So, don’t I have rights similar to theirs?” I said, “Yes.” He said, “Then what are these talks reaching me from you people? Now, concerning what you mentioned about the question of Al-Walid, Allah willing, I shall deal with him according to what is right.” Then he called Ali and ordered him to flog him, and Ali flogged him (i.e. Al-Walid) eighty lashes. [Sahih Al-Bukhari. 3696]

[11] Ibn As-Sammaak: Exemplifying Positive Engagement and Effective Communication with the Rulers

Written by Abdullah Jallow on . Posted in Brotherhood, History of Islam, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), The Salaf - Pious Predecessors.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

One day Ibn As-Sammaak [may Allah have mercy upon him] came when Haaroon Ar-Rasheed [may Allah have mercy upon him] asked for water. After a cup of cold water was brought, he said to Ibn As-Sammaak, “Admonish me”. Ibn As-Sammaak said to him, “O leader of the believers! How much would you pay for this drink if you were deprived of it?” He replied, “Half of my reign”. Ibn As-Sammaak said to him, “Drink, may it be blessed”. After he drank, Ibn Sammaak said to him, “If this water was prevented from exiting your body, then how much would you pay for it (to be removed)”, he said, “The other half of my reign”. Ibn Sammaak said to him, “Indeed, half of the reign is the value of a little drink of water and the value of the other half is that of urine. It is befitting that you do not strive and compete with others for it”. Haaroon wept.

An Excerpt from Al-Bidaayah Wan-Nihaayah. 10/213-217