It is related that al-Husayn bin Abd al-Rahmaan (rahimahullaah) said:
An abundance (excess) of food kills the heart just like excess water kills the plant. [He also said]: It used to be said, “Wisdom does not reside with a full stomach.”
Mawsoo’ah Ibn Abi al-Dunyaa (4/96) through Hayat al-Salaf of Ahmad al-Tayyar.
[Backbiting is permissible only for valid reasons approved by Shari`ah. These reasons are as follows:]
1. It is permissible for an oppressed person to speak before the judge or someone in a similar position of authority to help him or her establish his or her rights by telling him `so-and-so wronged me and has done such and such to me’ etc.
2. It is permissible to seek somebody’s assistance in forbidding evil and helping someone change his or her immoral conduct. One can say to the person who can offer such assistance, `so-and-so does such and such evil deeds. Can you exhort him?’ etc. This is permissible as long as one intends to forbid evil. If, however, one intends something else apart from this, then this act becomes unlawful.
3. One who seeks legal verdict on a certain matter may point out the defaults of another person or relate something else. One in this case can say to the Mufti(religious scholar who issues verdicts): “My father or brother (for example) treated me unjustly. Can I get my right established?” etc. This is permissible to say only if need be, but it is better to say `What do you think of someone who did such and such?’ This does not mean, however, that naming the person in question is not permissible, Hadith No. 1535 makes this point clear.
4. One who criticizes those who openly commit acts of disobedience, such as drinking wine, gambling, engaging in immoral habits, fornication, hypocrisy, and making mischief.
5. It is permissible to call into question the narrators of Hadith, and witnesses in the court when the need arises. It is also permissible to mention the bad qualities of somebody for marriage purposes in case an advice is sought. Also, if one has noticed that a “seeker of knowledge’‘ frequently goes to the gatherings of an innovator in religion and one fears that this “seeker of knowledge” may be affected by this so-called scholar, then he must in this case give counsel to the “seeker of knowledge” by telling him about the “innovator,” etc.
6. It is permissible to use names such as “Al-a`mash” which means `the blear-eyed’ to talk about people who are known by such names for the sake of identification and not for disparaging people and underestimating them. To identify them without resorting to such names is however better.
1531. `Aishah (May Allah be pleased with her) said: A man sought permission for audience with the Prophet (sallallaahu ’alayhi wa sallam). He said, “Give him permission but he is a bad member of his tribe.”
[Al-Bukhari and Muslim].
Commentary: Imam Al-Bukhari has obviously justified the backbiting of wicked people to save people from being deceived from their appearance. If people are not informed of the real conduct of such persons, their religious as well as worldly life will be exposed to a grave danger. For this reason, the backbiting of wicked persons for the purpose of warning others is permissible.
1532. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “I do not think that so-and-so understands anything of our Faith.”
[Al-Bukhari]
Al-Bukhari said: Al-Laith bin Sa`d, who is one of the narrators of this Hadith, said: The two men mentioned by the Prophet (sallallaahu ’alayhi wa sallam) in this Hadith were hypocrites (i.e., they revealed Faith and concealed disbelief).
Commentary: Hypocrites are also people of mischievous and doubtful conduct. It is, therefore, not only permissible but necessary to make people aware of their real position so that people become cautious about them and their religious and worldly life may remain safe from their machinations.
1533. Fatimah bint Qais (May Allah be pleased with her) said: I came to the Prophet (sallallaahu ’alayhi wa sallam) and said to him: “Muawiyah and Abul-Jahm sent me a proposal of marriage.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Muawiyah is destitute and he has no property, and Abul-Jahm is very hard on women.”
[Bukhari and Muslim].
Commentary: We learn from this Hadith that it is permissible to mention the true facts, virtues and vices without equivocation, about the parties who intend to enter into wedlock provided one does it for their welfare.
1534. Zaid bin Al-Arqam (May Allah be pleased with him) said: We set out on a journey along with the Messenger of Allah (sallallaahu ’alayhi wa sallam) and we faced many hardships. `Abdullah bin Ubaiy (the chief of the hypocrites at Al-Madinah) said to his friends: “Do not spend on those who are with the Messenger of Allah (sallallaahu ’alayhi wa sallam) until they desert him.” He also said: “If we return to Al-Madinah, the more honourable (meaning himself, i.e., Abdullah bin Ubaiy) will drive out therefrom the meaner (meaning Messenger of Allah (sallallaahu ’alayhi wa sallam)).” I went to the Messenger of Allah (sallallaahu ’alayhi wa sallam) and informed him about that and he sent someone to `Abdullah bin Ubaiy. He asked him whether he had said that or not. Abdullah took an oath that he had not done anything of that sort and said that it was Zaid who carried a false tale to the Messenger of Allah (sallallaahu ’alayhi wa sallam). Zaid said: I was so much perturbed because of this until this Verse was revealed verifying my statement:
“When the hypocrites come to you (O Muhammad (sallallaahu ’alayhi wa sallam)), they say: `We bear witness that you are indeed the Messenger of Allah.’ Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars indeed.” (63:1) Then the Messenger of Allah (sallallaahu ’alayhi wa sallam) called the hypocrites in order to seek forgiveness for them from Allah, but they turned away their heads.
[Al-Bukhari and Muslim].
Commentary: `Abdullah bin Ubaiy was the chief of the hypocrites at Al-Madinah. In the journey mentioned in this Hadith, which was undertaken in connection with the war with Banu Al-Mustaliq, he had used improper words against the Prophet (sallallaahu ’alayhi wa sallam) and Muslims, which were overheard by Zaid bin Al-Arqam (May Allah be pleased with him). The latter informed the Prophet (sallallaahu ’alayhi wa sallam) about this occurrence. This incident goes to prove that exposing the designs and conspiracies of hypocrites does not form backbiting. In fact, it is essential to keep people informed about them in the interest of Islam and Muslims.
1535. `Aishah (May Allah be pleased with her) said: Hind, the wife of Abu Sufyan, said to the Prophet (sallallaahu ’alayhi wa sallam): Abu Sufyan is a niggardly man and does not give me and my children adequate provisions for maintenance unless I take something from his possession without his knowledge. The Prophet (sallallaahu ’alayhi wa sallam) said to her, “Take from his possessions on a reasonable basis that much which may suffice for you and your children.”
[Al-Bukhari and Muslim].
Commentary: Hind was the mother of Mu`awiyah (May Allah be pleased with him). Along with her husband, Abu Sufyan, she embraced Islam in the year of conquest of Makkah.
We learn from this Hadith that:
1. In order to know religious injunctions, husband and wife can mention each other’s shortcomings before a Mufti (a religious scholar who is in a position to issue verdicts on religious matters).
2. If a husband does not give his wife enough money to cover the domestic expenses, then it is permissible for his wife to take some of his money without his permission, provided the amount thus taken is for essential expenses not for superfluous matters.
The Wisdom Behind the Repetitive Affirmation of Tawheed Ar-Ruboobiyyah in the Qur’aan
Shaykh Saalih ibn ‘Abdillaah Al-Fawzaan
From his book Duroos min Al-Qur’aan Al-Kareem (p.25-26)
Translated exclusively for http://www.bakkah.net
[ In the Name of Allaah, the All-Merciful, may His Complete Salaah and Salaam be upon His Messenger, and upon all his family members and companions, and all those who follow his way, to proceed… ]
In the Qur’aan Allaah only mentions tawheed ar-ruboobiyyah, that which the disbelievers themselves affirm, to show its weight as a proof and to establish the evidence for tawheed al-uloohiyyah. So Allaah brings an idea that they agree about as a proof against them, and this obliges them to answer the following questions:
* How can you admit to Allaah’s Ruboobiyyah, that He is the sole Lord of the creation, and not agree that He alone has the right to be worshipped?!
* How can you worship someone or something that did not share in any part of the creation with Allaah?! This is a clear contradiction, as Allaah Almighty says [1]:
( Say: Do you see that what you call on besides Allaah, what have they created in the earth? Or what is their share in the heavens? Bring me a book from the past, or any trace of knowledge you have, if you are indeed truthful! )
Allaah also says [2]:
( This is the creation of Allaah! So now show me what those less than Him have created! )
And Allaah says [3]:
( O mankind! A parable has been set forth, so listen! Verily those who are called on besides Allaah can not even create a fly, even if they all gathered together to help each other! And if a fly were to snatch something from them, they do not even have the power to get it back! How weak are those who seek from them, and how weak are those being sought! )
So if flies attacked mankind, they would have no way to defend themselves or take revenge, while the fly is the weakest thing! So if flies and mosquitoes swarmed over them, they would not be able to rid themselves of them. They would only be able to kill some of them, but there would be such a great number of them that they would overwhelm all of mankind!
It is also said that the meaning of the verse is that if a fly were to take something away from an idol, some perfume or decoration that the people placed on it, that verily the idol could do nothing to get back what the fly took from it. Allaah says [3]:
( How weak are those who seek from them, and how weak are those being sought! )
In the verse, “those who seek” are the polytheists. “Those being sought” are the idols, and it has also been said that it means the fly itself.
So if the affair is like this, how can these things be made partners with Allaah, the Creator, the Provider, the Bringer of Life and Death, the Strong, the Mighty, the One who is capable of everything, the Glorified and Exalted?! Where is the intellect?! Where is the understanding?! We ask Allaah to pardon us.
This article was taken from BAKKAHnet (www.bakkah.net)
FOOTNOTES
[1] the meaning of Soorah Al-Ahqaaf (46):4
[2] the meaning of Soorah Luqmaan (31):11
[3] the meaning of Soorah Al-Hajj (22):73
TEST YOUR UNDERSTANDING
What is the wisdom behind the repetitive affirmation of tawheed ar-ruboobiyyah in the Qur’aan?
How does Allaah belittle those who call on other than Him? (from the Qur’aan)
| The Egyptian Revolution, Networks of Awthaan, Allaah’s Qadariyy and Shar’iyy Hukm and Those Who Resent and Mock the Divine Hikmah and the Qadariyy and Shary’iyy Asbaab |
Introduction
In the late 20th century, the people of many nations strove to remove the clothing of oppression, poverty, hunger, fear, insecurity that were laid over them manifested through oppressive and repressive political structures and forms of governance, including martial law. From them, the revolution in Syria in 1982, the Algerian revolution in the 1990s, and these days we are seeing revolutions in other Arab lands, such as Egypt and Tunisia. In many cases, these modern structures have their roots stretching back to the periods of colonialism starting from around 200 years earlier. In the face of these recent events, certain scholars gave advice based upon correct Sharee’ah principles, upon the way and madhhab of the Salaf. Note, we are not speaking here of the advice of ignoramuses such as Muhammad Hassaan and Muhammad Abdul Maqsood [a response to their jahl and hawaa and distortion of the truth will be dealt with in other articles inshaa’Allaah], but of those who adhere firmly and steadfastly to the way of the Salaf in aqidah, da’wah, manhaj, islaah and so on.In response to this advice of those scholars which was based upon Allaah’s firmly established divine laws and how they interplay with human actions, there was an outburst of mockery, revilement and sarcasm from a number of the ADHD-suffering kindergarten kids institutionalized (with dosages of Prozac and Ritalin) over there at the Ikhwani Awakening website. This type of outburst, if directed at the content of the advice, certainly enters into the realm of major kufr, as it comprises mockery and revilement of Allaah’s af’aal and His qadari, kawnee and shar’ee asbaab. And at best, it constitutes the grossest of ignorance regarding Allaah’s af’aal, His hikmah and matters of qadr, as well as revilement and oppression against the one who gave this advice. In this article we will take up this issue in a little detail inshaa’Allaah.
This article is not discussing ruling by other than what Allaah has revealed, secular laws and so on (that matter is discussed elsewhere – learn more about it here). The matter of secular laws and takfir of a ruler is a separate issue and it branches off from the subject of this article where we are discussing a matter of aqidah that relates to the interplay between the qadari, kawnee and shar’ee asbaab and human actions which underlie the true and real reasons for whatever we see happening around us, at the social and political levels. This is an area of knowledge where much deviation entered the Ummah in the last century due to ignorant non-scholars who formulated methodologies of reform by borrowing secular ideas, approaches and methodologies and then formulated their own da’wah around them, for higher Islamic goals which they envisioned. This confusion is perpetuated today by people poisoned by the two strains of Ikhwaaniyyah, the Qutbiyyah and the Bannaawiyyah, amongst whom are groups like Hizb al-Tahrir and al-Muhajiroon. You will see this confusion clearly when you see plenty of wild and raw emotion coupled with ignorant speech coming from people trying to make sense of political and current affairs on the various websites, blogs and forums, and they do not speak except from these warped perspectives, or are influenced by them at the least in what they speak or write.
Importantly, it should go without saying that we deplore oppression in all its forms and types, and we empathize with Muslims of all nations and countries who are subject to oppression and tyranny in whatever form. However, that raw emotion has to be kept in check through a sound understanding of the divine laws operative in the creation and it should be reined in from being beguiled by innovated approaches and methodologies which are appealing and alluring on the surface because of the emotion and eloquence with which they are put forth and the abundance of their spokesmen with silver tongues, but which turn out to be mirages in the end. Further, it is precisely in times like these when the Ruwaibidah – like your Muhammad Hassaan’s and Muhammad Abd al-Maqsood’s (and your Yasir Qadhi’s in the West), and those upon the manhaj of the Khawaarij appear and begin to speak, and likewise those who are tossed in every direction, not knowing where or with who the truth of the matter lies – begin to appear and start expressing their unwanted and unneeded opinions, which are based more on wanting to please and satisfy the popular sentiments of the people and saying things that are pleasing to them, rather than speaking cold hard, difficult to swallow truths (that most people don’t want to hear) and which invite scorn and ridicule.
There are five main areas in this article:
The discussion and observations made throughout the article will follow on from these matters.
Laying The Foundation First
Whilst this can be done with scores and scores of revealed texts, we will suffice with just one Qur’anic verse. The advice you will read shortly (from the contemporary scholars regarding current events) is nothing but a continuation of what the great scholars of the past espoused in matters like these, from them Ibn Taymiyyah and Ibn al-Qayyim, and they in turn took this from what they inherited from the Salaf. These and other scholars of Ahl al-Sunnah simply speak on the basis of what is plain and apparent in the Qur’an and Sunnah, and we will take one example here to illustrate.
وَضَرَبَ اللّهُ مَثَلاً قَرْيَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللّهِ فَأَذَاقَهَا اللّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُواْ يَصْنَعُونَ 
The exegetes explain this verse to be in reference to Makkah in its origin, but that it is a general rule and pertains to all inhabitations. Thus, amn (security) and rizq (provision) is provided by Allaah, and when His favours are rejected through shirk (polytheism), kufr (disbelief), bid’ah (innovation), and ma’siyah (sin, disobedience), then that amn and rizq turns to khawf (fear) and joo’ (hunger, poverty).
This is a clear, explicit, plain, divine law. Whoever mocked and reviled this and the lawaazim (binding necessities), as in what is corollary and follows on from this, then this is mockery of Allaah’s qadari, kawnee and shar’ee asbaab, his divine law and wisdom, and this is major kufr, and whover mocked anyone who spoke with these laws, intending by that mockery and revilement of the content of what was said, as in the revealed texts and their lawaazim, then if he knows that this is divine law, and intends to mock it and belittle it, he is a kaafir (this is takfir bil-wasf only) upon whom it is obligatory to repent. And whoever intended mockery of the one who spoke with such content, then he is certainly a god-forsaken ignoramus for whom khayr has not been intended and he is in a dangerous, precarious position.
Once this is established (and this is only one of many verses which firmly establish this divine law and whatever follows on from it), there now comes the issue of the ways and means through which such fear (khawf) and hunger, poverty (joo’), the opposites of amn and rizq reaches the people. And Allaah is the doer of whatever He wills, He can bring upon fear, hunger and poverty through whatever ways He wishes, be that through famine, be that through war, be that through repressive political structures, be that through the interplay of unfair economic activity between nations, be that through defeat or colonization by another nation, be that through removal of the Sharee’ah laws which guarantee amn (safety) and adl (justice) and protection of one’s blood, wealth and honour, or be that through an oppressive tyrannical ruler as a recompense for the deeds of the servants (in order that they may return) and so on. Those who deny the favours of Allaah through ungratefulness are taken by istidraaj (gradual, imperceivable onset of punishment) as is mentioned in the Qur’an, and this too will have its associated multitude of ways and means through which it is effected and which only Allaah knows.
It is precisely at this juncture where we see the difference between the followers of the way of the Salaf, the followers of the methodology of the Prophets in da’wah to Allaah [who grasp and relate all affairs to the kawnee, shar’iyy asbaab and whose perceptions of all affairs spring from a thorough grasp of aqidah and its correlation to affairs taking place] and between those poisoned by the teachings of the figureheads whose methodologies and outlook were built upon secular materialist understandings and readings of economic and social plights within the context of the rise, success, honouring or the lowering, failure and humiliation of cities, societies and nations. More on this will be said throughout the article.
Al-Hasan al-Basri Espousing the Divine Law
Before we go to these familiar quotes, to reiterate:
One should not confuse between the issue of ruling by other than what Allaah has revealed, secular laws, their presence in Muslim lands, and the rulings pertaining to them and judgements of takfir upon the rulers and between the issue we are discussing here in the sense that what we are discussing in this article relates to underlying causes that lead to their effects and grasping the connection between those causes and effects. Thus, whoever claimed that using these narrations from al-Hasan al-Basri is irrelevant because (as they claim) all of today’s rulers are apostates because they do not rule by Sharee’ah law hasn’t really grasped the matter at hand and displays confusion because they’ve missed the deeper points within these narrations and have wrongly thought that they just relate to the matter of not rebelling (against a ruler) when that is in fact a side issue to the deeper underlying principle they contain, and such people fail to distinguish between the underlying cause and what subsequently results from that cause.
Ibn Sa’d relates in his Tabaqaat al-Kubraa (7/163-165):
A group of Muslims came to al-Hasan al-Basree seeking a verdict to rebel against al-Hajjaaj [a tyrannical and despotic ruler]. So they said, “O Abu Sa’eed! What do you say about fighting this oppressor who has unlawfully spilt blood and unlawfully taken wealth and did this and that?” So al-Hasan said, “I hold that he should not be fought. If this is a punishment from Allaah, then you will not be able to remove it with your swords. If this is a trial from Allaah, then be patient until Allaah’s judgement comes, and He is the best of judges.” So they left al-Hasan, disagreed with him and rebelled against al-Hajjaaj – so al-Hajjaaj killed them all. Al-Hasan used to say, “If the people had patience when they are being tested by their unjust ruler, it will not be long before Allaah will give them a way out. However, they always rush for their swords, so they are left with their swords. By Allaah! Not even for a single day did they bring about any good.”
It is narrated from al-Hasan al-Basree (d.110), as mentioned in Minhaj us-Sunnah of Shaikh ul-Islam (4/528),
Verily, al-Hajjaaj is the punishment of Allaah. So do not repel the punishment of Allaah with your own hands. But you must submit and show humility, for Allaah the Most High stated, “And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke (Allah) with submission to Him.” (Al-Mu’minun 23:76).
And also from al-Hasan al-Basree, as occurs in Adaab Hasan al-Basri, of Ibn al-Jawzee, (pp.119-120):
Now, whether the ruler in any particular situation is an oppressive Muslim or not (there are nations where the Muslim populace is Muslim ruled by a ruler whom the major and senior scholars have made takfeer of), that does not change the deeper underlying issue as to how and why did such a ruler, or a political structure come to dominate that Muslim populace in the first place, and bring upon them oppression and repression, hunger and fear. Regarding the ruler whom the major scholars declare as an unbeliever, the issue of revolt and snatching power returns to certain conditions and the issue is to be referred to the Scholars with sound aqidah and manhaj for appropriate advice.
Ibn al-Qayyim Espousing the Divine Law
Ibn al-Qayyim explains this divine law further, as occurs in Miftaah Daar is-Sa’aadah, [Daar Ibn ‘Affaan Publishing, (2/177)], whilst noting here that Ibn al-Qayyim is merely talking about iniquities, such as transgressions of the people against each other, and not matters reaching the level of major kufr or shirk. So when you have read this speech of Ibn al-Qayyim, you should make the relevant analogy with what you will read further below regarding the awthaan (idols of worship) found in many a Muslim land. Ibn al-Qayyim said:
And if they (the servants) oppress [themselves and others], then their kings and rulers will oppress [them].
And if their appears plotting and deception from them, their rulers will [be made to] behave likewise, and if they (the servants) prevent the rights of Allaah that are between themselves and become miserly with respect to them (i.e. withhold the rights of each other), then their kings and their rulers will withhold the right that they (the servants) have upon them and will become miserly with respect to them.
And if they take from the one who is considered weak, what they do not deserve to take from him in their dealings (i.e. misappropriate from him), then the kings will take from them (the servants) what they do not deserve to take (from them) and will inflict them with taxes.
And everything that they (the servants) take away from the weak person, the kings will take away from them with power, force.
So their actions (those of the servants) become manifest in their actions (those of the kings and rulers). And it is not from the Divine wisdom that the evil-doers and the sinners are made to be ruled over [by anyone] except by one who is of their like.
And when the very first band (of Islaam) was the best of the generations, and the most pious of them, then their rulers were likewise. And when they became tarnished (i.e. corrupted), the Rulers were made corrupted over them. Thus, the wisdom of Allaah refuses that the likes of Mu’aawiyah, and ‘Umar bin ‘Abdil-‘Azeez are put in authority over us in the likes of these times [the 8th Century Hijrah], let alone the likes of Abu Bakr and ‘Umar. Rather, our rulers are in accordance with our (nature) and the rulers of those before us were in accordance with their (nature).
Now that we have grasped these firmly established divine laws and the fact that the causes of all the calamities such as stealing of resources, plundering of wealth, removal of safety (through neglect or removal of the sharee’ah laws), removal of security and so on, are the actions of the servants fundamentally and that these effects are manifested by Allaah, the Exalted throught whatever means He wishes (colonization, repression, tyranny, rulers and so on), then we need to address a certain faction of people present today claiming da’wah but who are in fact on high-dosage medication (given for free at Ikhwani Awakening websites, blogs and forums). This is done by looking at the advice of the Scholars of the Sunnah, and the responses (of mockery and belittlement) of these people to it.
The Advice of the Scholars of the Sunnah
Before we proceed, if you were to say what Yasir Qadhi recently wrote, that:
…indicating a ten year stretch in Madinah benefited him little, as is obvious from the above, and while our article as a whole addresses this type of “wishy-washy, please everybody” type of apologetic that comes from ignoramuses like Qadhi (as opposed to speaking the truth that nobody really wants to hear) we can say very briefly here for now:
Firstly, the scholars of the Sunnah have not given “no response.” It’s not good when trying to present yourself to the people as a faqeeh ul-waaqi’ that you start off with lies. Secondly, it is precisely because such scholars are still enjoying (after a couple of hundred years) the amn (security) and rizq (providence) which came about [as a matter of divine law] through a particular type of da’wah that itself was based upon a profound understanding (which is outlined in this article) of the interplay of the divine actions and the qadaree and shar’iyy asbaab with the actions of the servants. So yes, those scholars living in that land are saying what they are saying and advising what they are advising because they wish for their fellow Muslims in other lands exactly what they themselves are enjoying, because they know and understand exactly how it came about and they know exactly how it is removed and destroyed. This is what you call sincere advice, even if multitudes are so blind so as not to recognize it and appreciate it, in fact, scorn it and mock it.
As for the advice which was mocked and reviled, the following is a summary of the advice that has come from the direction of one of the Shaykhs regarding the situation in Tunisia, but which also applies to Egypt and other places. These riots (in Tunisia, and Egypt and elsewhere) started due to problems with the food supply and the big increases in food prices, as well as problems in employment and standards of living. This lead to the current round of discontentment with the authorities that led to marches and revolutions. We are summarizing the advice coming from one scholar which is essentially the same as the advice that has come from the rest of the Scholars of the Sunnah and Jamaa’ah in these types of scenarios, it is in fact, identical to the advices found with Imaam Ibn Baaz, Imaam al-Albaani, Imaam Ibn Uthaymin, Shaykh al-Fawzaan and the rest of the well-known scholars of the Ummah upon the way of the Salaf in regard to these types of matters, so here it is (a summary translation of the quote):
Now, there are two ways to look at this advice:
The first is through the fountain and light of revelation and prophethood, the Divine decree and the kawnee and shar’iyy asbaab, and we find perspectives that result from such insights from the Imaams of the Salaf who spoke regarding these matters. From such statements is the saying of the great Imaam al-Hasan al-Basree (d. 110H) as occurs in Adaab Hasan al-Basri, of Ibn al-Jawzee, (pp.119-120), “Know – may Allaah pardon you – that the tyranny of the kings is a retribution (niqmah) from among the retributions of Allaah the Most High…” (refer to full quote here) and see below, and likewise the saying of Ibn Abil-Izz al-Hanafi, “For Allaah did not empower them over us, except due to the corruption in our actions, and the recompense for an action is its like (al-jazaa’u min jins il-‘amal). Hence, it is upon us to strive (ijtihaad) in seeking forgiveness, making repentance and rectification of our actions.” (see full quote here). Here the issues of secular laws, the tyranny, oppression upon the people, takfir of the ruler and so on is irrelevant since that is not the base and foundational issue we are discussing. Rather, we are discussing divine laws operative in the creation. The presence of non-Islamic structures, laws and so on in the Muslim lands is a subsidiary issue compared to the one we are discussing and is simply a by-product of it.The second way of looking is through confused and mixed psychological states induced by the medication of materialist, secular readings, perceptions and interpretations of events and history, and secular-based (i.e. non-revelation based) responses to events (we will refer to this medication, symbolically and conceptually, as Prozac and Ritalin). The flag of this approach was carried by the Ash’arites of Egypt and it was later exported to Saudi Arabia, making its public debut after the Gulf war in 1990, and the main feature of this approach is making the effect more serious than the cause after having first confused the effect with the cause (as we shall see below). This type of medication is dished out on the various blogs and forums where people like Abu Fatimah Salman Awan (who posts as “justabro” and is from Mobile, Alabama, currently with Safar al-Hawali in Makkah) and self-established and self-acknowledged liars like Abu Zubair Saleem Begg al-Kadhhaabee are at the top of the pyramid, peddling their wares to the unsuspecting through bouts of wild “madkhali-bashing”, [a tactical method not dissimilar to the “mujassimah-bashing” of the Ash’aris, more on this below] and they rely upon such unsavoury tactics to make their own baatil (which has been thoroughly exposed) to be more palatable, because on its own, that baatil can’t be supported by the revealed texts in its practicalities and details, and nor is it found in the way and methodology of the well-known major scholars of the Ummmah (like al-Albani, Ibn Baz, Ibn Uthaymin, al-Fawzan and others) with whom they often make a fake and expedient type of association when it is of benefit to them.
This “event-based approach” brought into the Ummah by Jamal al-Din al-Afghani, Hasan al-Banna, Sayyid Qutb (and others) is the backdrop to the innovated “fiqh al-waaqi‘” they brought into the Ummah and around which they built their movements of a) takfir, revolution, marches, demonstrations and the likes and b) pluralism in da’wah, multiplicity of groups, and mass populist movements (to effect social and political change). Both these approaches were aiming at arriving at establishing the khilaafah, and are two complementary approaches. One side of the coin works on revolt, dissent in order to undermine the current structure and the other side of the coin amasses the public under a single umbrella to mobilize them into other means and all means are permissible, even entering democracy and compromising in the religion, since it is the greater goal (establishing the khilafah) which is paramount. This methodology (of using duplicity and dissimulation) is found stated in their books where they speak of how their movements ought to operate in order to keep the broader agenda rolling, you can refer to the writings of Salah al-Sawi and others by way of example. Both these approaches have their associated principles and methodologies and polemics. All of this came from and is built upon secular materialistic perceptions of history and politics, and and is completely unknown to Islaam and is found nowhere in the Shar’iyy asbaab. In order not to digress, we have established in other articles with detailed evidences how the likes of Hasan al-Banna and Sayyid Qutb were poisoned by such secular non-Islamic methodologies and ways of thinking as part of their (utterly misguided) attempts at fulfilling what they considered to be the greatest priority, so you can refer to an example of such articles here.
So, we are trying to understand the true and real nature of the problem and how and why is it that the people are clothed with oppression, hunger, fear and the likes, and how and why the ahkaam of Islaam (which are part of the amn, safety) are removed from them and why structures of oppression and injustice are imposed upon them.
Through this, we distinguish between cause and effect, and we are not deluded in our perception of the affairs like those Qutbiyyah and the gormless Hawaalians who were injected by that poison which came to them from the Ash’arites of Egypt (see here) and came out in the name of fighting secularism, albeit through the approaches and methodologies originating in reality from the very secularism they claimed to be fighting. For this reason you will see these people in the West calling for co-operation with groups like Hizb al-Tahrir (because they see a greater unifying good), and entering into marches, rallies, demonstrations, and rousing the people against the rulers, and then – despite finding some expediency in making a pretence of respect and association for the genuine scholars – they revile, mock and belittle the da’wah of the genuine Scholars which they consider defeatist, pacifist, and for the 8th century hijrah, not the 15th. These are the same people who boasted about their participation in democracy to vote in George Bush (Privileged Women and Children of Iraq! Be Grateful to Those Gormless Hawaalians for the Democracy and Freedom They Brought You). As we mention a little later, these people are no different from the Mutakallimeen of Islam who thought they could use the conceptual tools they borrowed from the secular materialists (the Greeks) which they called “kalaam” in order to fight those secular materialists, and anyone who did not agree with them became a “Hashawi mujassim.” In contemporary times these people borrowed the methodologies of secular materialist atheists, which spawned the repugnant ahzaab and jamaa’aat of siyaasah and Hizbiyyah in the 20th century, and anyone who opposes them and does not participate with them, is likewise a “Hashawi”, except that they don’t use this word, even though their intent is exactly the same as what the Mu’tazilah and Ash’ariyyah used to intend by it: That the true knowledge, erudition and Tawhid is with them, and as for Ahl al-Sunnah upon the way of the Salaf, they are just Hashawis, who are just preoccupied with narrations. Today, we see different names, such as “Madkhalis,” used for the exact same purpose. They claim that they are at the forefront of “da’wah to Allaah” (with their innovated methodologies) and as for the “Hashawis” (those who take their perceptions, methodologies, and avenues of rectification from the revealed texts and hold to them firmly), they supposedly belong to the 8th century hijrah, not the 15th century, as these people state on their blogs and forums.
The Network of Awthaan in Egypt
We ask the reader to reflect upon the following with sound fitrah, aql and utmost sincerity: The pictures below are of the shrine of Ahmad al-Badawi (675H) who was from an Alawi Baatinee Isma’aeelee Shi’ite family background. There were others who came from Iraaq from similar or esoteric Baatinee backgrounds, from them Abu al-Fath al-Waasitee, grandfather of Ibrahim al-Dusuqi, for whom there is also a wathan that is worshipped besides Allaah.
Here is further information that goes along with the above pictures:
What you should understand is that:
In Egypt there is an understanding that permeates much of society that the economic and social welfare of the nation is dependent upon its spiritual links with the poles (aqtaab) and the sufi masters. Thus, by devotion to them, the people hope to receive whatever is good and have the harm repelled from them. Now Tanta is 60 miles from Cairo, and is just one of many areas in Egypt that are part of a “spiritual network” that bind the entire country. Essentially, what we see here is organized polytheism married into the fabric of society, the proliferation of tawaagheet (false gods) and awthaan (idols) that are worshipped besides Allaah with du’aa, istighaathah, mahabbah, khawf, rajaa, raghbah, rahbah and the likes. This has it’s origins around 800 years ago when the Baatiniyyah showed up in Egypt from Iraq (and elsewhere) and came to spread their esoteric gnostic mysticism whilst the rulers of the time were involved in the Crusades, and they used it as an ideal opportunity to spread their way and to gain followers. This shirk has remained in that land till this day without being cleansed.
The Divine law in operation. When two to three million people make annual pilgrimages to the shrine of al-Badawi (where the awthaan of al-Badawi and many of his followers are present and are worshipped besides Allaah), then the divine law necessitates that sooner or later two or three million people might just turn up on the streets of Cairo complaining of the absence of amn (security), the absence of rizq (sustenance), demanding a change of ruler, who himself, alongside whatever he is ruling them by (military or martial law), is nothing but a manifestation of their own actions.Then you have your Muslim brotherhood …. in an interview with ABC News on 04/02/11, in a telephone conversation between Isam al-Erian (spokesman for the Muslim Brotherhood) with Christiane Amanpour, he said: “The people of Egypt are taking over the power not the MB…. because we want to send a message to Egyptians and to the region and to the whole world that we are aiming and targeting to have a civil state, democratic state.” That’s Bannaawiyyah for you (and you can hear his words on the tube).
So your socialists, communists and ikhwanis are uniting for a civil, democratic state… meanwhile millions will continue traversing the seas, rivers and lands in order to reach the tombs of al-Badawi, al-Dusuqi and others in that network of awthaan upon which many an Egyptian bases his or her prosperity and well-being.
Meanwhile, the ritalin-induced take every opportunity to make what amounts to mockery of the qadari, kawnee and shar’ee asbaab and mockery of those Scholars and their followers who have been granted success to see things through the divinely revealed texts. It is not the people who speak on the basis of these asbaab they have a problem with, the reality of the matter is that Allaah’s af’aal, and the qadari, kawnee, shar’ee asbaab do not agree with their orientation which has it’s roots in secular materialist readings and perceptions (of history and politics) and a qadari, i’tizaalee outlook. There are strong parallels between the Ash’ari polemics against Ahl al-Sunnah and the polemics of these people against Ahl al-Sunnah (this is a separate series of articles where this reality can be demonstrated quite easily). When Ahl al-Sunnah speak with the revealed texts (the naql) pertaining to Allah’s uluww and sifaat, they are labelled as Mujassimah and Mushabbihah and as those who support kufr, because this does not agree with the aql of others, the aql that is built upon the conceptual tools of secular atheist philosophers. And likewise, when Ahl al-Sunnah speak with the revealed texts pertaining to the interplay of the qadar, kawni, shar’iyy asbaab with human actions and use that in order to make sense of the affairs and give appropriate direction and advice (which in most cases is itself explicitly stated in the revealed texts), it does not agree with the aql of those graduating in the madrasah of Qutb and Banna who were happily incorporating the practical methodologies of western materialist philosophies (Leninist revolution, Russian Socialism, mass populist movements etc.). Thus Ahl al-Sunnah are labelled with false and slanderous labels, labels with a derogatory intent (“Madkhalis”), and as those who support kufr and so on. This is essentially the crux of the battle between Ahl al-Sunnah today, those who follow the way of the Salaf, in creed and methodology, and those whose foundations for their perceptions and practical methodologies come from the secular western philosophies. For this reason, just like the Ash’arites try to discredit the idea that there was indeed a distinct, clear, well-known Salafi creed and methodology in the first three centuries hijrah, these Ikhwanis (Qutbiyyah, Bannaawiyyah) also show resentment to the idea of “Salafiyyah” for the very same reasons, in that a criterion should exist through which their own deviation can be readily recognized and known to be non-orthodox. That’s why your Abu Zubair Saleem Begg al-Kadhdhaabee’s and Abu Fatimah Salman Awan’s and others who peddle that Prozac and Ritalin manifest statements which are of this type of orientation, their resentment and dislike of “Salafiyyah” and their belittlement of its scholars as having an irrelevant, pacifist quality which is not suited to the 21st century. They drink from the same mashrab as the Ash’arites, and what else would you expect when their teachings, ideas, methodologies are taken from the Ash’arite Mufawwidah of Egypt and for whom they bend over backwards and in all directions, in blind rabid support and defence. One should not be deceived by their refutations of the Ash’aris, since that is a purely academic matter and often it is done to create credibility so that their broader goals and methodologies win acceptance from a tentative audience. Their nifaaq (in action) in this regard is plain to see when they targeted Shaykh al-Albani with the accusation of Irjaa’ and pretended to be blind to the bid’ahs of the Khawarij, Raafidah, Jahmiyyah, Mu’tazilah, Ittihaadiyyah and Marxism and Leninism in books which are spread the world over, they hated and detested that these books should be warned against (as their actions testified over the last 10-15 years). This proves that the study of aqidah for them is purely an academic matter, one by which to impress the onlookers, it is not one around which love and hate, and walaa and baraa is based, and this is why they have appropriately been labelled as the Ghulaat al-Murji’ah in truth, since they place no value upon the actions of the heart, but upon merely tasdeeq of aqadi matters, stripped of the lawaazim that must follow on from them. The proof for this is their behaviour in defending the Ash’ari Mufawwidah with a vengeance. For a detailed elaboration of this point and a good illustrative exposition on this matter, you can refer to this article.
As stated earlier, many people came along in recent modern history, like the Baatinee Ismaa’eelee Jamal al-Din al-Afghani, then after him Hasan al-Banna, and after him Sayyid Qutb.
These people all came with their own ideas of reform which were taken and borrowed from Western secular ideologies in principle, but clothed with the garb of Islam, and they did not take a firm position [in knowledge and action and in the fundamentals and practicals of their da’wah and manhaj] towards the worship of awthaan taking place around them. This is because in their outlook, they were ignorant, or pretended to be ignorant, or only paid lip service to the Divine law in it’s interplay with human activity, and further, they were operating practically upon a secular, materialist understanding of the rise, strength, honour and fall, weakness and humiliation of nations and societies, and they moved into a Qadari, Mu’tazili perspective towards the actions of the servants and the kawnee and shar’ee asbaab. The result of this is the type of confusion (between causes and effects) that we are now going to see…
The Effects of High-Dosage Prozac and Ritalin
We can now come to the spectacle, the main feature of today’s show. Before you see for yourself, we should first inform and warn you about some of the side-effects:
Prozac side-effects include shakiness, sweatiness, insomnia, hypertension (high blood pressure), vision changes. And Ritalin side-effects include irritability, tearfulness, becoming emotional, bratty, having a seizure, palpitations, hypertension amongst others.
In light of this, you ought to show some sympathy for this poor soul. If you have ever seen a Jinn-possession or exorcism video where you see foaming at the mouth, wild uncontrolled rage and what is similar to it, then you will recognize the similarities. All we ask is that you at least spare a prayer or two as you read through this devilish rant against the qadari, kawnee, shar’iyy asbaab:
So that you don’t miss anything here, let us first depict the situation with an illustration at a level of understanding that these ritalin-induced kids will understand:
A man is eating certain types of foods that lead to a nasty persistent rash. So he is given the usual steroid creams. Now these do give some relief, but it is short-lived, and the rash always comes back, often worse. So a wise person advises that he make some substantial changes in diet by eliminating certain foods and incorporating others, and that given time, will see the problem dissipate and eventually disappear completely and his skin will be come back to its previous vitality, and that this really is the quickest route to completely curing the problem, even it appears to require more effort. Unfortunately, this advice is not to the liking of our ritalin-induced kid and so he goes off on wild rant, “What a pathetic imbecile, I am in total utter despair… so we approve of this corrupt rash do we now? this rash imitates the behaviour of all those Western rashes… this is just ridiculous … what about this wicked evil rash that is harming with great oppression … this rash just follows its whims and desires at every turn, and you want to defend it, and leave it be?! …“
Note that this is a fairly typical type of response coming from those who frequent these types of online institutions where medication is available for free, and you can see what level of understanding these people have of the divine law and its interplay with human action. In our example, the tyrannical rulers and the oppression they bring are simply the rash (or any other ailment for that matter) which is always inevitable given the right circumstances and factors, upon the divine law we have established earlier.
You can’t expect anything other than this when you are given that medication day and night at the “Ikhwani Awakening” kindergarten where the gormless are trying to forge their Hawaalian alliances in order to lead the way hoping to fight the secular laws upon their own confused secular perceptions of the affairs, not upon the perceptions of the Prophetic methodologies which they have made an open display of fighting against (when they showed the greatest of resentment against books like “Manhaj al-Anbiyaa Fid’-Da’wah Ilallaah” – see here). They try to justify their own innovated methodologies and approaches in the field of da’wah to Allaah just like the Ash’aris try to justify their foreign, alien kalam approaches in the field of the Sifaat of Allaah. It’s no different to the Mutakallimeen (Ash’arites) fighting the Philosophers but using the tools of the Philosophers, a version of falsafah called kalaam. And here we have these deluded awakeningists and their methodologies of revolutions, political strife, dissension, coups, mass-populist movements, marches, rallies, demonstrations and so on, as primary methods of reform and change, upon a qadari i’tizaali perception and outlook. The roots of all of this come ultimately from the Marxist, Leninist and Russian Socialist ideas that both Hasan al-Bannaa and Sayyid Qutb were affected by in the formulation and practicalities of their da’wah, as we have established in detail elsewhere. So these people are no different to the Ash’arites in this regard and for this reason, you will see the most amazing and strange of affairs, which is that if you reflect upon the sum whole of their polemics against the followers of the methodology of the Prophets in da’wah to Allaah, it is more or less identical to the polemics of the Ash’arites against the followers of the methodology of the Prophets in the sifaat of Allaah, and we can demonstrate this clearly, lucidly and without difficulty inshaa’Allaah in other articles.
Important Historical Note: It is important to point out here that secular, materialist movements that arose in the 19th century (1800s) led to the ideas of the Marxists and Communists that a person is born with a completely clean slate (i.e. no traits through heredity) and that it is the perfection of economic, social and political systems that lead to the perfection of an individual. Thus, they viewed their Marxist, Communist ideology as something in which perfection lies (this is why they did not like the work of Gregor Mendel in the field of genes and heredity), and they viewed history purely through economic principles and as class struggles (hence, their notion of “social justice”). In other words, they saw the perfection of their social economic order, as the ultimate basis of human development and perfection, “the system” perfects the man and brings with it social justice for all, and that system is Marxist Socialism, Communism. From this incidentally, you will understand the writings of Taqi al-Din al-Nabahani more clearly and his dismissal of the khuluq and akhlaaq from having any role in the development of society – he claimed it all comes from “the system” – and he was influenced by that Ba’thist Communist ideology in setting up his own “Islamified” party along the same lines (read more on that here). In that period, many activists and writers from the Muslims came along and siding with Russian Communism and Marxism as an ideology opposed to a Capitalist, Imperialist West, they took an approach in writing about the perfection of the “Islamic system”, the perfection of its “political system”, the perfection of its “economic system”, the perfection of its “social system” etc. and all of this apologetic activity was influenced by that Marxist, Communist secular materialist idea we mentioned earlier, and they framed Islam in a like manner. This is the ideogical root and origin of the jamaa’aat and ahzaab that came along in the 20th century seeking social, economic and political change, seeking that “system”, being driven through influence by that secular materialist philosophy and the interpretation it required of current affairs. If you look at Hizb al-Tahrir and Taqi al-Din al-Nabahani (read this article), you can see this influence and approach very clearly. All of the ideological thought and practical methodologies that sprung from this are summarized in two broad orientations which we can label “Qutbitude” and “Bannaawitude“, and their explanation can be left for other articles.
Just like kalaam theology came in the second century hijrah and brought turmoil to the Ummah, leading the splits, divisions, enmity and hatred, eventually even affecting notable and respectable people of knowledge (like your fifth century Hanbalis), then likewise, this foreign, secular materialist reading and perception of state, governance, the rise and fall of nations, history and so on, this too brought turmoil in the field of da’wah to Allaah, and it led to a) the revival of the madhhab of the khawaarij (these articles are for the deaf and blind who are in denial), it was on this basis that Sayyid Qutb reviled Uthmaan (radiallaahu anhu) and made takfir of Abu Sufyaan, Hind and the Bani Umayyah (see here), b) the birth of an exaggerated notion of rulership (Haakimiyyah) as the ultimate pursuit of rectification, upon the claim that the “system” will bring about perfection in the individual (as opposed to perfection being cultivated by the individual first [tawhid without shirk, sunnah without bid’ah, eemaan and taqwaa without disobedience, repentance from sin], and as a result of which the divine law necessitates wider perfection being conferred upon the society as a whole through granting of authority in the land and cementing of safety, security) and c) the birth of the ahzaab and jamaa’aat in which the traits and characteristics inherent in secular politics (hizbiyyah, makr, khiyaanah) appeared and became their mode of operation. Further, all of these factions desired to put an end to the Salafi manhaj because it is the greatest obstacle to them and their twisted, misguided ways, which never reach the lofty goals they pronounce and seek. Inshaa’Allaah we will try to address this in much more detail in other articles and show how the Ash’ari Mufawwidah of Egypt were the ones who brought this fitnah into Ahl al-Sunnah and as for your Hawali’s and Awdah’s and likewise their prozac and ritalin induced followers here in the West, they are all just the deluded, deceived tail-ends and followers of those Ash’ari Mufawwidah and their poisonous teachings, and their attachment to the Salafi aqidah is only an academic one, not one that actually cultivates the actions of the hearts such that they follow, in speech and action, the actual way of the Salaf in their practical methodologies of da’wah and rectification and in their positions towards the deviants, heretics and Innovators.
Why The Medicated Clueless Hate The Manhaj of Imaam al-Albani (And His Brethren From the Scholars of the Sunnah)
That will become clear to you by knowing the background of the medicated clueless – [which is secular materialist poison along the lines that we have described above in the field of da’wah and islaah (rectification) which came to them through ignorant non-scholars of 20th century] – and then simply reading this speech of Imaam al-Albaani(from the cassette, “Kaifiyah al-Ta’aamul ma’al-Waaqi’“) which these zoned out, medicated clueless people (along with their politics degrees), despise and resent with a vengeance, as they have made very plain and clear:
And how appropriate is the answer of Shaykh Rabee’ to the following question:
And this is the answer of the Shaykh:
A Few Notes on Prozac and Ritalin
Finally, we ought to mention a few notes on the medication we have alluded to previously.
As you will have gathered by now, we are no fans of artificial treatments, they don’t work and make things worse in the end. Of course, our reference here to Prozac and Ritalin is conceptual, and these are just symbolisms for the alleged quick fixes and alleged quick solutions which generally only mask the true realities and make things worse in the long run. Just like chemicals cannot really treat the soul, likewise foreign, secular-derived artificial methodologies cannot in reality treat nations whose circumstances arise on account of the interplay between divine law and human actions requiring a particular type of means for rectification in which there are clearly defined layers of priority and urgency. Hence, treating raw emotion gone loose with these types of medications is not a good idea, and in fact this is the very story of the various ahzaab and jamaa’aat which appeared in the 20th century. Today, this conceptual Prozac and Ritalin has its peddlers and dealers on the various websites, forums and blogs, as is clear from cases like the unfortunate one we saw above.
Amma ba’d
Question: What is the wisdom behind facing the Ka`bah in Salah (Prayer)?
Permanent Committee for Scholarly Research and Ifta’ answered:
It is known that the duty of a Muslim is to carry out Allaah’s commands as much as possible and refrain from committing what He has prohibited. Whether one grasps its wisdom or not, one must believe that Allaah commands only that which is of benefit, and prohibits that which is harmful. All of His legislations contain wisdom which He knows; He reveals of this wisdom what He wishes so that believers may increase their Eeman, (Faith), and witholds what He wishes so that believers may increase their submission to Him.
The Muslims have taken the Ka`bah as a Qiblah (direction faced for Prayer) in obedience to Allaah’s order in His statement: Verily! We have seen the turning of your (Muhammad’s, salallaahu ‘alaihi wa sallam) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid-al-Haraam (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. (Surah Al-Baqarah, ayah 144)
The wisdom behind this is perhaps that it is the Qiblah of our father Ibrahim (‘alaihi salaam), as mentioned regarding the event when the Ayah was revealed. The Prophet (peace be upon him) had hoped to be ordered to face the Ka`bah during Salah instead of Jerusalem. Thus, Allah granted his wish. It might also be a refutation of the claim made by the Jews that we share their Qiblah. It may be for another reason and only Allah knows.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
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