|Thursday, 24 July 2014 Home About Us Contact Us|
You are here:
More Topics >>
Politics & Current Affairs
Mail to a Friend Printer friendly
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
And Allah puts forward the example of a township, that dwelt secure and well content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of what they used to do. (An-Nahl 16:112)
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).
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.
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):
Know - may Allaah pardon you - that the tyranny of the kings is a retribution (niqmah) from among the retributions of Allaah the Most High. And Allaah's retributions are not to be faced with the sword, but they are to be faced with taqwaa and are repelled with supplication and repentance, remorse (inaabah) and abstention from sins. Verily, when the punishments of Allaah are met with the sword, are more severe. And Maalik bin Deenaar narrated to me that al-Hajjaaj (Ibn Yoosuf) used to say, "Know that every time you commit a sin Allaah will bring about a punishment from the direction of your ruler (sultaan)". And I have also been told that a person said to al-Hajjaaj, "Do you do such and such with the Ummah of Muhammad (sallallaahu alaihi wasallam)?" So he replied, "For the reason that I am the punishment of Allaah upon the people of Iraaq, when they innovated into their religion whatever they innovated, and when they abandoned the commands of the their Prophet (alaihis salaam) whatever they abandoned."
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 reflect in His, the Most High's wisdom in making the [nature of the] kings of the servants, their leaders and their rulers to be of the same genus as the actions [of the servants]. Rather, it is as if their actions became manifest in the appearances of their rulers and kings.
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:
Sometimes, no response from a scholar is in fact the best and safest response. This is especially true when a scholar is sitting thousands of miles away, comfortably in his own chair, pretending to know better than the people of that land. It is because of this that I cannot comment on specifics, and shall restrain myself to generalities. I leave it to the scholars of Egypt to instruct their own people what in particular they should be doing. But for those here in America, who dare criticize the Egyptian masses based upon their own understandings of a set of hadith, I say to them, "Hold your tongues! You are not living in their situation. You have not experienced years and decades of economic, social and political repression. You have no right to pass verdicts on the situation of a people other than your own. Live their lives for a decade, and then feel free to comment on what they are doing."
...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):
That the activities of those people involved in the demonstrations and revolution are not pleasing since they are not following the Sunnah of the Messenger of Allaah (alayhis salaam) and the guidance of his Companions (radiallaahu anhum). Rather, they follow the Western nations like Europe and the US (i.e. in demanding freedom, liberty, expression and so on). The proof is that the spokespersons and leaders of these activities are socialists or left-wing (socialists). These are all people who are seeking freedom (in society) like the freedom and liberalism the West has attained, and this freedom is the freedom of expression [whether it is fisq, or bida' or even kufr]. The servant's rectification and treatment of this matter is to return to Allaah with a true and correct repentance to Allaah, and holding steadfast to the legislation of Allaah [in their duties and obligations towards Him], and then they should anticipate goodness. But these are just ways blindly-followed from the West and they only lead to evil and destruction with hundreds being killed needlessly. Further, is it permissible for a person to kill himself because he could not find employment? It is not permissible. The Prophet (alayhis salaam) would only have dates and water (as food), so did they (the Companions) reach this degree (of despair)? So these people should have patience, and should have taqwaa - and then verses are mentioned which outline divine laws which interplay with human actions - from them that seeking forgiveness from Allaah results in provision from the sky (71:10-12). None of the Companions came out in dire situations demonstrating to the rulers that there is no food and no employment and so on. All of this activity is inherited fromm the Ikhwaan from the Western nations, and this is not permissible because we are an Islamic nation, we have our own legislation and deen, and from it is that we return to Allaah and make the call to Allaah and to make rectification [as in true underlying rectification], and it is here that Allaah in turn rectifies. Then more divine laws are cited, that if a people are upon istiqaamah upon their deen they will be given sustanence in abundance (72:16), and that sound eemaan and taqwaa are the route to all blessings from the heavens and the earth (7:96), and that whoever has taqwaa of Allaah the affairs are made easy for him (65:4) and that sustenance will come from places not imagined or expected (65:3). So there is no need here to mention the difference between us and the non-Muslims and what Allaah has revealed to us of clear signs and whatever has come from the Messenger (alayhis salaam). They have their own ways of treating (their situations) but this same treatment, then no, it is not suitable for us (because the legislation has not come with it), and it is non suitable neither in terms of legislation (shar') and nor in terms of divine decree and its ways and means (qadar). Thus it is obligatory to follow what Allaah has commanded (upon the outlook of the Sharee'ah, not the outlook of the non-Muslims). Then we see that two orientations have united in the body of people involved in these activities. The political, secular, socialist and communist orientation. And the revolting Ikhwaani orientation, and they both kindle the flames of the fire. The common-folk who come out in these activities are simply the fuel upon which those (the secularists, socialists, communists and the Ikhwanis) will have their meal. In other words the common people are just a means to an end to those other people who have their own designs and goals. A Muslim has been ordered to hear and obey the one in authority, even if his back is beaten or his wealth is confiscated, and these people (who came out) did not have their backs beaten nor their wealth confiscated, but they harmed themselves, they burned themselves and transgressed (as a result) upon the beneficial interests of others by destroying homes or burning cars, or burning shops and likes (destroying infrastructure). The Messenger (alayhis salaam) ordered obedience even when rulers look only after their own self-interests at the expense of their subjects. Thus, what is obligatory (upon what the Messenger stated specifically) is that whatever we owe of rights to those in authority, we give to them and whatever rights we are owed, we ask them from Allaah the Exalted.
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.
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:
The second most widespread Sufi order in Egypt after the Shadhiliya order, founded by the Moroccan sharifian Shaykh Sidi Abul Hassan Shadhili (d. 656/1241), is that of the Badawiya brotherhood, founded by another Moroccan, the most popular luminary in Egyptian Sufism, the Rifaite master Sidi Ahmed Badawi al-Fasi. His disciples in Egypt number in hundreds of thousands, and the main religious festival (mawlid) held in his honour each year in the Nile Delta city of Tanta, where he lived and died, attracts more than two million Egyptians... If the Nile geographically and physically connects Upper and Lower Egypt, the saints connect all of regions of Egypt. In the anniversary celebration of al-Badawi, for instance, members of various Sufi orders as well as ordinary people come from the north from cities such as Cairo (where the mosques of Imam al-Hussayn and Sayyida Zaynab) and Alexandria (where the sanctuary of Sidi Abul Abbas al-Mursi is located) and Dasuq (where the sanctuary of Sidi Ibrahim al-Dasuqi can be found), from the south or from cities such as Qina (where that of Sidi Ahmed al-Qinawi as-Sabti al-Hussayni is located) and Luxor (where that of Sidi Abu Hajjaj can be found), to celebrate Al-Sayyid al-Badawi and recite the fatiha. Both men and women participate in these religious festivals...Al-Sayyid al-Badawi established the spiritual ties that keep his followers distinct from different Sufi orders. The spirituality and divine blessing (baraka) of Sidi al- Badawi have sacralized the space. The proximity of the shrine of al-Badawi to villages and towns bestows meaning and importance to those places. Shrines set symbolic boundaries within the region. Put differently, Tanta encompasses a connected chain of saints and sanctuaries located within the sacred regional network of al-Badawi that extends beyond the city to include nearby towns and villages. All bear testimony to the question of belonging and localization as reflected expressions of spiritual territory. Similarly, the Shinnawiya, essentially one of eighteen Sufi branches belonging to and having their roots in the Grand Ahmediya Sufi order of al-Badawi, has attracted both elites and ordinary people and created new sacralized spaces in Tanta as well as in adjacent villages. Interestingly, these Sufi orders are dispersed in different regions in Egypt. The Sufi branches of al-Salamiya and al-Maraziqa, although now independent, were originally related to the al-Shinnawiya. Because their property and economic resources depend on their spiritual and symbolic capital, religious leaders strive to translate religious understandings and beliefs into social images, cultural symbols, and rituals to attract adherents and supporters ... Inside the mosque of al-Badawi, as well as other mosques with shrines, visitors, using either one (their right) or both hands, touch the cloth that covers the shrine as well as the pillars and walls inside the shrine saying, 'Support us, O people of grace' (madad ya ahl al-baraka). Tales of wonders and exceptional deeds of the saints are repeatedly narrated by followers and visitors. Food and sweets among other gifts (nafaha) are given to the needy and visitors as signs of blessing, unifying people together in this unique congregation.
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.
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.
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:
...Hence, the matter is not connected only to the rulers, rather it has a connection to the subjects before it does with the rulers. The subjects - in the reality of their affair - the likes of those rulers befit them, just as they say, "the worm is from and in the pickle" [a phrase meaning the enemy is from within your own household]. Those rulers never descended from Mars, but they sprang "from us and within us." Hence, if we desire rectification of our circumstances, then that will not occur by declaring an open, vehement war against our rulers and forgetting ourselves. And yet we are from the completeness of the problem of the current situation today in the Islamic world! For this reason, we urge the Muslims that they return to their religion, and that they apply what they know of their religion, "And on that day the believers will rejoice, with the aid of Allaah", Hence, O our brothers, the affair is not as you perceive it, an expression of sentiments, and the raging (fury) of the youth, and revolutions like the foam of soap, it stirs and roars in its land, then you do not see any effect whatsoever from it.
And how appropriate is the answer of Shaykh Rabee' to the following question:
Is coming out for demonstrations, performing revolutions and nurturing the youth upon them from the manhaj of Ahl al-Sunnah wal-Jamaa'aah or not? Whether that is within the Muslim lands or outside of them, and what is your advice for whoever made them into a way of da'wah?
And this is the answer of the Shaykh:
This is from the methodology of Marx and Lenin and their likes and it is not from the methodologies of Islaam. Revolutionism, spilling of blood, tribulations and difficulties are from the way of Marx, Lenin and al-Ikhwan al-Muslimoon simply augmented the madhhab of the Khawaarij with that (madhhab), and they say, as is their habit, "Islamic music" and "Islamic socialism" and "Islamic democracy" and "Islamic dancing." All of these misguidances they bring them from the East and the West, and from ancient and modern times, then they cloth them in the garb of Islam. May Allaah free Islaam from these ways, "Call to the way of your Lord with wisdom, good admonition and argue with them in ways that are best?" (16:125). And jihad has it's own subject areas and has its conditions which are not these Marxist paths upon which they throw the garment of Islaam. They took revolution and socialism from Marx and Lenin, and they took democracy from America, and they say, "We fight against America", but they promulgate the American ideology, by Allaah they promulgate (it), for multiplicity in parties (al-ta'addudiyyah al-hizbiyyah), and sharing leadership, elections, demonstrations, they are all from the American ideology, and America spends millions of dollars to spread them across the world and they conquer nations by way of them. So they are the greatest of servants to America, and they spread this ideology, and then they say about other people, "They are agents of America!"
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.
Link to this article: Show: HTML Link Full Link Short Link
You must be registered and logged in to comment.
© Manhaj.Com. All rights reserved.
Verbal Sentence in Arabic Grammar over here