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abdullahblogsposts · 11 hours ago
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al-Shāfi’ī said:
A wise man wrote to another wise man 'O my brother you have been given knowledge, so do not tarnish your knowledge with the darkness of sins, lest you remain in darkness on the day the people of knowledge come forth with the light of their knowledge'
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abdullahblogsposts · 12 hours ago
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Al-Imām Abū ʿUbayd Al-Qāsim Ibn Sallām [d. 224 AH] said: “...However, when it is asked, ‘How did He place His foot and how did He laugh?’ we say: ‘This is not to be interpreted, and we have not heard anyone explaining it.’”
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abdullahblogsposts · 13 hours ago
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There is nothing authentic concerning when the Isrā’ and Mi’rāj took place, despite the 27th of Rajab being circled on many calendars. In fact, there is much dispute concerning this. As for the year of when it took place, then the following can be found:
– That it took place one year before the Hijrah [1]
– That it took place sixteen months before the Hijrah [2]
– That it took place three years before the Hijrah (reported by Ibn al-Athīr)
– That it took place five years before the Hijrah [3] (this was the opinion of al-Qurṭubī and al-Qāḍī ‘Īyāḍ)
– That it took place in the first few years of prophethood (Ibn ‘Asākir)
– That it took place in the tenth year of prophethood – before the death of Abū Ṭālib and Khadījah (reported by Ibn Isḥāq)
– That it took place before prophethood (and this was completely rejected by Ibn Ḥajar and others)
– That it took place eight months before the Hijrah (Ibn-ul-Jawzī)
– That it took place six months before the Hijrah (Abūr-Rabī’ ibn Sālim)
– That it took place eleven months before the Hijrah (Ibrahīm al-Ḥarbī)
– That it took place fourteen months before the Hijrah (reported by Ibn ‘Abd-il-Barr)
– That it took place fifteen months before the Hijrah (Ibn Fāris)
– That it took place seventeen months before the Hijrah (As-Suddī)
– That it took place eighteen months before the Hijrah (also reported by Ibn ‘Abd-il-Barr)
As for the month it took place, then from the above opinions, we can see the following months reported:
– Rabī’ al-Ākhir (Ibrāhīm al-Ḥarbī)
– Muḥarram or Ṫhūl-Ḥijjah (Ibn Fāris)
– Ṫhūl-Ḥijjah or Ṫhūl-Qa’dah (Ibn ‘Abd-il-Barr)
– Ramaḍān or Shawwāl (As-Suddī)
– Ramaḍān (Ibn Sa’d)
– Rabī’-ul-Awwal (Al-Wāqidī)
– Rajab (Ibn’Abd-il-Barr and an-Nawawī) [4]
And the reason for the uncertainty concerning the months is that some of the scholars simply state the number months before the Hijrah that the Isrā’ and Mi’rāj journey took place, but it is unclear whether they meant when the Prophet (ﷺ) first set out for the Hijrah, which was towards the end of the month of Ṣafar, or when he completed the Hijrah, which was in the month of Rabī’-ul-Awwal.
Suffice it to say, absolutely none of these chains are authentic – some are weaker than others as they contain those who are abandoned, liars, or the chain are simply rejected munkar chains. And even if we were to accept one of these opinions, there is also nothing authentic about any specific act of worship to be done on this night. Specifying acts of worship to be done at specific times requires evidence, since the act is deemed virtuous and this is something only Allāh (ﷻ) and His Messenger (ﷺ) can stipulate for us.
And Allāh (ﷻ) knows best.
Abu Ubadah, Harith Yarub Al-Shiraida
March 21, 2020 / 26 Rajab 1441
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[1] Ibn Sa’d narrates this by way of al-Wāqidī who is matrūk, and al-Bayhaqī narrates this by way of az-Zuhrī, but it is mursal ḍa’īf. This, however, was accepted by an-Nawawī, and Ibn Ḥazm even went as far as to say that there was ijmā’ on this, but Ibn Ḥajar rejected it as you’ll see. And this also comes by way of ‘Urwah ibn az-Zubayr, but in the isnād is ‘Abd-ul-Lāh ibn Lahī’ah who is ḍa’īf. See Kitāb aṭ-Ṭabaqāt-il-Kubrā (vol. 1, pgs. 213-214) and Dalā’il an-Nubuwwah by al-Bayhaqī (vol. 2, pg. 354.)
[2] Al-Bayhaqī narrates this as well by way of Ismā’īl ibn ‘Abd-ir-Raḥmān as-Suddī who is a Tābi’ī, so it too is mursal and ḍa’īf as well, as the isnād contains Aḥmad ibn ‘Abd-il-Jabbār who is ḍa’īf. See Dalā’il an-Nubuwwah by al-Bayhaqī (vol. 2. pgs. 354-355).
[3] Attributed to az-Zuhrī, but in the isnād is al-’Uthmān ibn ‘Abd-ir-Raḥmān al-Wāqiṣī who is matrūk
[4] See Fatḥ-ul-Bārī Sharḥ Ṣaḥīḥ al-Bukhārī (vol. 7, pg. 203)
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abdullahblogsposts · 1 day ago
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Tālîbān against people of Sunnāh!
🚫 Rahīmûllāh (Zîndīq)Haqqānī: If power had been transferred to me for a month, I would have wiped out all Salâfīs from the face of the earth.
🚫 Sharī'āh in the Tālîbān
Abū Fāîz:
“The Wahhābīs are worse kufar than the Jəws, the British, the Crusaders. You have to fight him first. Wahhābism is worse than any kufr on earth.”
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abdullahblogsposts · 3 days ago
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فضیلۃ الشیخ ترکی بن مبارک البنعلی رحمہ اللہ فرماتے ہیں :
والحكام اليوم من أئمة الكفر، فالله يأمرنا من فوق سبع سماوات أن نقاتلهم، لا أن نطيعهم ونتخذهم ولاة أمر شرعيين !
آج کے موجودہ حکمران ائمۃ الکفر ہیں، اور اللہ تعالیٰ سات آسمانوں کے اوپر سے ہمیں حکم دیتا ہے کہ ہم ان سے قتال کریں، نہ کہ ان کی اطاعت کریں اور انہیں شرعی طور پر اولی الامر تسلیم کریں!
وقال الله تعالى : (فَلا تَكُونَنَّ ظَهيراً لِلْكَافِرِينَ) [القصص: 86].
اللہ تعالیٰ کا فرمان ہے: "پس تم کافروں کے مددگار نہ بنو" (سورۃ القصص: 86)
قال العماد ابن كثير رحمه الله في تفسيره : (فَلا تَكُونَنَّ ظهيراً) أي معيناً (لِلْكَافِرِينَ) أي ولكن فارقهم ونابذهم وخالفهم " . اهـ
علامہ ابن کثیر رحمہ اللہ نے اس آیت کی تفسیر میں فرمایا:
"پس تم کافروں کے مددگار نہ بنو" یعنی ان کے معاون نہ بنو بلکہ ان سے علیحدگی اختیار کرو، ان سے دشمنی رکھو اور ان کی مخالفت کرو۔ (تفسیر ابن کثیر)
وقال صلى الله عليه وسلم: الإسلام يعلو ولا يعلى [رواه البيهقي والدارقطني، وعلقه البخاري في صحيحه، وحسنه الألباني].
رسول اللہ صلی اللہ علیہ وسلم نے فرمایا: "اسلام غالب ہونے کے لئے آیا ہے اور اس پر کوئی غالب نہیں آ سکتا" (روایت: بیہقی، دارقطنی، معلق بخاری، اور اسے البانی نے حسن قرار دیا ہے۔)
وقال صلى الله عليه وسلم: (لا ولاية لكافر على مسلم) [رواه ابن أبي شيبة.]
نیز فرمایا: "کسی کافر کو کسی مسلمان پر ولایت حاصل نہیں" (روایت: ابن ابی شیبہ)
وقال صلى الله عليه وسلم: (من بدل دينه فاقتلوه) [أخرجه الجماعة إلا مسلماً] ولم يفرق صلى الله عليه وسلم بين الحاكم والمحكوم؛ كل من بدل دينه فحكمه القتل.
اسی طرح رسول اللہ صلی اللہ علیہ وسلم نے فرمایا: "جو شخص اپنا دین تبدیل کرے اسے قتل کر دو" (اسے محدثین کی جماعت نے نقل کیا سوائے امام مسلم کے)
رسول اللہ صلی اللہ علیہ وسلم نے حاکم اور رعایا میں کوئی فرق نہیں کیا؛ جو بھی دین تبدیل کرے، اس کا شرعی حکم قتل ہے۔
[امتطاء السروج في نقش شبهة موقف الإمام أحمد من الخروج، ص: ٦]
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abdullahblogsposts · 3 days ago
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❝The real scholars are in the deserts of Najd❞
ʿAbdullāh al-Bassām wrote in his book:
❝After the Ottoman forces captured al-Dirʿiyyah, they tortured some and executed others. Among the noble martyrs was his [Shāykh ʿAbdullah bin Muḥammad] son, the righteous scholar Shāykh Sulaymān, who was executed with unwavering resolve, standing firm in defense of his religion, his homeland, and his sanctities. When Ibrāhīm Pāshā executed him, he sought to provoke Sulaymān's father by saying, ❝We have killed your son Sulayman.❞ But Shāykh ʿAbdullāh, with the heart of a patient believer and the words of a steadfast warrior, calmly replied: ❝If you had not killed him, he would have died eventually anyway.❞ These honest, courageous words struck Ibrāhīm Pāshā deeper than any sharp arrow, leaving him to repeat them to himself and ponder their meaning.
I read in some Egyptian historical records that when Ibrāhīm Pāshā returned to Cairo after the campaign against al-Dirʿiyyah, he was greeted by scholars and shaykhs of al-Azhar who came to congratulate him. Yet, he paid them no attention and showed no interest in their words. When asked about his indifference, he replied: ❝The real scholars are in the deserts of Najd,❞ referring to the faith, sincerity, and character he had witnessed among them-qualities reminiscent of the early generations [Salaf].❞
📕| ʿUlamāʾ Najd 1/177.
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abdullahblogsposts · 3 days ago
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➠ Wahhābī Agents!
The ʿIrāqī Mushrik, Jamīl Afandī al-Zahāwī al-ʿIrāqī—may Allāh punish him—stated while talking about "the Wahhābīs":
❝[...]They shamelessly seek the assistance of a disbelieving nation to fulfill their needs, which are none other than subjugating Muslims, waging war against them, creating discord among them, rebelling against the obedience due to the Commander of the Faithful, whom Allāh, taʿālā, has commanded adherence to in His clear Book, as we have elaborated in the introductions to this treatise. They take the enemies of religion as allies, drawing from them the power by which they perpetrate corruption, plunge into misguidance, and persist in stubborn rebellion. Allāh, taʿālā, said:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْيَهُودَ وَٱلنَّصَـٰرَىٰٓ أَوْلِيَآءَ ۘ
«O you who have believed, do not take the Jews and the Christians as allies.»¹
Woe to the Wahhābīs! They fail to realize that those allies they rely upon to subjugate Muslims, once they establish their foothold, will overpower them as well, oppressing them just as they oppress those they regard as opponents to their sect.❞
In response, Imām ad-Daʿwah Sulaymān ibn Sahmān, raḍiya Allāhu taʿālā ʿanhu, replied:
❝I say: Woe to you, son of filth! By Allāh, you and your ilk know full well that you are the close companions of the brethren of apes and swine, the allies of the cross-worshippers and the denizens of Hellfire. As for us, we have not aligned ourselves with them, nor have we sought their assistance in any matter you falsely allege. We have not taken them as allies. You know there is no trace of them in our lands, no consulates established in our territories, nor have we implemented their laws in our religion, giving them precedence over the law of Allāh and His Messenger. We disavow them and you before Allāh:
كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ
«We have disbelieved in you, and there has appeared between us and you enmity and hatred forever until you believe in Allāh alone.»²
However, shamelessness and blatant lying have overtaken you to the extent that you attempt to extinguish the light of Allāh with your mouths:
وَيَأْبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوْ كَرِهَ ٱلْكَـٰفِرُونَ •
«But Allāh refuses except to perfect His light, although the disbelievers dislike it.»³
So look, may Allāh destroy [🔪] you, O enemy of Allāh: who has consulates of the enemies of Allāh and His Messenger within their lands? Who has raised their flags in their territories? Who has Jews, Christians, and Rāfiḍah among their armies? That you may know who speaks the truth and recognize the liars, who spreads corruption in the land, persists in misguidance and rebellion, swims in the sea of deviance, and dons the cloak of polytheism and ignorance.❞
📕| al-Ḍiyāʾ al-Shāriq, p. 651.
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¹ al-Māʾidah: 51.
² al-Mumtaḥinah: 4.
³ al-Tawbah: 32.
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abdullahblogsposts · 4 days ago
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With that being said, by Allah, O my pure sisters, you have brothers and sisters who would ransom you with their lives if they could, but to Allah we complain of our weaknesses, and we ask Allah to enable us to not leave aside any effort whether financially or physically to aid our honorable captive sisters who the ummah is indebted to for their courage and selflessness and their sacrifices they gave forth for the glory of the religion we claim to be a part of. May Allah make us truthful to our claims and not let us be the losing opponents of the oppressed muslimeen on the Day of Judgement.
Today is your day, Oh muwahideen, to prove your sincerity for wanting to aid this religion, here is the way and all that is left is for you to proceed towards it. Donate for the imprisoned sisters and don't let them down, contact me asap @alghurrrbaa (instagram)
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abdullahblogsposts · 4 days ago
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حياة المؤمن لا تكون إلا بالإبتلاء ، ولا يكون للإبتلاء لذةً إلا بالصبر ، ولا يكون الصبر تاماً إلا بالرضا
.وأعلموا ان الجنة عروس مهرها قهر النفوس ، كلنا للجنة عشاق ومن منا ليس بمشتاق ، فاعملوا لها فإن طريقها شاق
.والدنيا ثلاث :أمل ، وألم ، وأجر .
فعش بالأولى وتحمل الثانية لأجل الثالثة
“The life of a believer cannot be without trials, and there’s no delight in trials except with patience, and the patience is not complete except with contentment. Know that the jannah is a bride whose dowry is the subduing or disciplining of the soul. All of us are the lovers of jannah. Who among us does not yearn for it? So work for it, for its path is arduous.
And this dunya is three things: Hope, pain, and reward. So live with the first one, endure the second to attain the third.”
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abdullahblogsposts · 4 days ago
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Imām Ibn Al Qayyim رحمه الله تعالى رحمة واسعة said, in Ahkām Ahl ash-Dhîmmāh [1/294]:
“Whoever congratulates someone for committing a sin, an innovation, or disbelief — has exposed themselves to Allāh’s Wrath and Displeasure. The people of piety among the scholars used to avoid congratulating oppressors for their positions of power or congratulating the ignorant for appointments to positions of judgment, teaching, or issuing legal verdicts, out of fear of Allāh’s Wrath and falling from His grace. However, if a person is tested with such circumstances, so he engages with them in order to avert harm they expect from them, and they only speak good words and pray for their guidance and success, then there is no harm in doing so. And with Allāh lies All Success.”
Some important points:
Some with diseased hearts will use the tail end of this statement as a carte blanche to what Jawlānī (or any sellout government — Saudi, UAE, Afghanistan, etc) has done, citing either international protocol, necessity, with some morons even going as far as to claim this is some 5-D chess move.
The application of this statement is with regards to those whose authority you will fall under, whether in the capacity of Oppressive governors, or appointed Judges/Muftīs, or appointed teachers (just as Ibn al-Qayyim mentions) — none of which apply to Amərica. After mentioning these scenarios, the Imam said, and if he is “tested with SUCH,” thus clearly qualifying the extent of his statement.
Now the question arises — what’s the Hukm of congratulating a Tāghūt for being elected as such, via a process of Shirk?
If your response is that “Amərica has authority over the situation in Syria,” then please don’t get mad when people call the incumbent regime a Tāghūt or a puppy dog of Amərica. Unless you think Amərica having authority in the lands, can be simultaneous with the Shârī’āh being the absolute law of the land?
Rather, one is a Tāghūt who strives to spread Shirk within the lands, and one is The Pure Shârī'āh of the Lord of The Worlds. They can’t, and won’t ever coexist. Understand that.
‏فمن هنَّأ عبدًا بمعصيةٍ أو بدعةٍ أو كفرٍ فقد تعرَّض لمقتِ الله وسخطه، وقد كان أهل الورع من أهل العلم يتجنَّبون تهنئةَ الظَّلمَة بالولايات، وتهنئةَ الجهَّال بمنصب القضاء والتدريس والإفتاء، تجنبًا لمقت الله وسقوطهم من عينه. وإن بُلِي الرجل بذلك فتعاطاه دفعًا لشرٍّ يتوقَّعه منهم، فمشى إليهم ولم يقل إلا خيرًا، ودعا لهم بالتوفيق والتسديد = فلا بأس بذلك، وبالله التوفيق.
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If one ponders the reality of all of these countries, whether they cloak themselves in the garb of being an Islamic movement, or not — they, and all their fanboys who work overtime to justify their Zandâqā, do so because they lack a wholistic understanding of Tawhīd Al-Hākimiyyah. Many of these individuals, ironically criticize the Madkhalīs for the very same Irjā they display, just in a different way.
The Madkhalīs justify the Shirk of their masters, by saying that governing by man-made laws is Kufran Duna Kufr, while these different-flavor-Murjī’ā who justify the Zandâqā of the government of Afghanistan, Syria, do so by simply saying there’s currently “no ability” to govern completely by the Sharī’āh.
What they fail to realize or understand, is not applying CERTAIN Ahkām is tied to ability, while governing by (or the Law of the Land being) the Sharī’āh, is inherently tired to Tawhīd, thus when you govern by man-made laws (even if by just one) that contradict(s) the Sharī’āh, it is an inherent deficiency of Tawhīd.
Their puppet governments govern and source judgements in man-made laws, which is a matter related to their Tawhīd, not ability. When you govern by man-made laws (even if just one), and make it/them the source of your judgements in the peoples’ affairs, you’ve taken another lord besides Allāh, and have worshipped a Tāghūt.
No amount of “necessity,” “Hikmāh,” and “foresight,” justifies this Shirk.
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abdullahblogsposts · 6 days ago
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The bait of Satān that takes them out of the Fiṭrah
The danger of the search for excessive prosperity or what they call the “welfare state” or the earthly paradise.
Just as a fisherman uses bait that the fish sees and thinks is food, and tries to eat it leading to its own demise, and exiting the water without which it cannot survive, likewise, Satān has a trick with which he deceives the weak to take them out of the Fiṭrah (i.e. worshiping Allāh alone): The search for excessive prosperity or what they call the “welfare state” or the earthly paradise.
Whoever is fooled by this mirage runs towards it, leading to the death of his heart and his arrogance towards the signs of Allāh. The Prophet, may Allāh's peace and blessings be upon him, summarized the reason for the “torrent scum”-like state of the nation during the end times by saying: “Love of the world and dislike of death,” and this is the door through which Satān enters.
Reflect with me on the words of Allāh the Almighty:
وَقَالَٱلْمَلَأُمِنقَوْمِهِٱلَّذِينَكَفَرُوا۟وَكَذَّبُوا۟بِلِقَآءِٱلْـَٔاخِرَةِوَأَتْرَفْنَـٰهُمْفِىٱلْحَيَوٰةِٱلدُّنْيَامَاهَـٰذَآإِلَّابَشَرٌمِّثْلُكُمْيَأْكُلُمِمَّاتَأْكُلُونَمِنْهُوَيَشْرَبُمِمَّاتَشْرَبُونَ﴿٣٣﴾﴾
And the eminent among his people who disbelieved and denied the meeting of the Hereafter while We had given them luxury in the worldly life said, ‘This is not but a man like yourselves. He eats of that from which you eat and drinks of what you drink.’
— Sūrat-Al-Muʾminūn, verse 33
Reflect on His words: “while We had given them luxury in the worldly life.” This is the reason for their arrogance and their sophistry in the face of the clear proofs of the prophets.
These disbelievers were living in what we call today “civilization” or “welfare state”, they were happy with this, but the truth of the matter is that this present bliss was the reason for their loss of eternal bliss, and even of the greatest bliss in this world.
Today you find a person who affiliates himself to the religion of Islam, and his greatest temptation is that the disbelievers live in “advancement” as he says, while he sees them in great distress under the burden of capitalism, yet you find him concerned only with imitating them, and along the way he concedes a great deal of his belief! Has he really pondered what Allāh has told us from the stories of the disbelievers?
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abdullahblogsposts · 8 days ago
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abdullahblogsposts · 8 days ago
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𝐖𝐢𝐩𝐢𝐧𝐠 𝐭𝐡𝐞 𝐅𝐚𝐜𝐞 𝐀𝐟𝐭𝐞𝐫 𝐃𝐮’𝐚̄:
The aḥadīṭh about wiping the face after Du’ā are not authentic. However, it has been reported from the Saḥābah, the Tabi’īn, and those who followed them.
▪️𝗬𝗮𝗵̣𝘆𝗮̄ 𝗶𝗯𝗻 𝗦𝗮'𝗶̄𝗱 𝗮𝗹-𝗔𝗻𝘀𝗮̄𝗿𝗶̄ 𝘀𝗮𝗶𝗱: “Those who preceded us would make supplication, then they would wipe their hands over their faces to return the du’ā and blessings.”
▪️𝗪𝗮𝗵𝗯 𝗔𝗯𝘂̄ 𝗡𝘂’𝗮𝘆𝗺 𝘀𝗮𝗶𝗱: “I saw Ibn ‘Umar and Ibn al-Zubair supplicating, moving their palms over their faces.”
▪️𝗔𝗯𝘂 𝗞𝗮’𝗯 𝘀𝗮𝗶𝗱: “I saw Ḥasan al-Basrī supplicating with his hands raised, and when he finished, he would wipe his face with them.”
▪️’𝗔𝗯𝗱𝘂𝗿 𝗥𝗮𝘇𝘇𝗮̄𝗾 𝗮𝗹-𝗦𝗮𝗻’𝗮̄𝗻𝗶̄ 𝘀𝗮𝗶𝗱: “I saw Mua’mar supplicating with his hands at his chest, then wiping his face with them, and I do the same.”
▪️𝗜𝗯𝗻 𝗮𝗹-𝗠𝘂𝗻𝗱𝗵𝗶𝗿 𝘀𝗮𝗶𝗱: “Aḥmad ibn Ḥanbal saw no issue with it.”
🖊️ Majmū‘at Shaykh al-Muḥaddiṭh Abū ‘Alī al-Ḥasanī
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abdullahblogsposts · 9 days ago
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The Murjiʾī said :
قال المرجئ : موانع التكفير الجديدة : العذر بالسجن، والعذر بفلسطين، والعذر بالشيخوخة، والعذر بالعاميّة.
The new barriers to takfīr : the excuse of imprisonment, the excuse of Palestine, the excuse of old age, and the excuse of being a layperson ;)
ما رواه إبليس من الضعف والتدليس (1/222)
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abdullahblogsposts · 10 days ago
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Who are sururiyyah?
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abdullahblogsposts · 10 days ago
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Shāykh Sulaymān ibn Sâhmān رحمه الله said:
"These half-wits beautify this matter, and give excuse of ignorance [in all matters], nor do they differentiate, and they render the matters which are evident (including tawhid and shirk) and what you know from the Dīn by necessity as same as the matters which are abstruse(unclear)."
[Al-Kashf Al-'Awhām: Pg.117]
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abdullahblogsposts · 11 days ago
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Shāykh Al-Islām Muhammad Ibn ‘Abdil-Wahhāb رحمه الله,
‼️ “Reviver of the East and the West, Not Only “Najd/Saudi Arábīa”‼️
The reviver, the Mujâddid, Shāykh Muhammad Ibn Abdul Wahhāb not only cleansed the Gulf of grave worshipping mushrîkīn but also eradicated apparent shirk and kufr from its roots. He heavily influenced the famous sufi Shāykh As-Sanūsi who was left amazed to see the sparkling results of the efforts of the dā'wāh of Shaykh Muhammad Ibn Abdul Wahhāb in Makkāh, so much so that he began cleansing the Sanūsi Sūfi order from so many heretical beliefs and the "Zâwāya" practices where the sūfis worshippers used to stick to the corners of the rooms abandoning all work and other muslims used to come and seek Barâkâh from these worshippers.
Algerian disciple of Ahmad ibn Idrīs and founder of the Sanūsi Sūfi tariqah, Muhammad Ibn Alī As Sanūsi, after being influenced by the dā'wâh of Muhammad Ibn Abdul Wahhāb, transformed this Zâwāya system into universities (madrasā's) where they started seeking knowledge of Qur'ān and the Sunnâh and started diminishing their practices of seeking of help from the shrines and as As Sanūsi himself states, he wanted to bring his people out from darkness to light, from humiliation to honor and from cowardice to bravery.
After his teacher, Muhammad Ibn Idrīs died, As-Sanūsi moved to Libyā, established his madrasā's over there and they all began teaching.This led to a revival strong enough from total quietism to preventing the Europeans from capturing and exporting slaves to Europe.
To sum up, he was a reformist and revivalist who, after studying in Faîz and Mecca, advocated return to the Qur'ān, Sunnâh, and the practice of ijtîhād. Rejected legal principles of ijmā, qiyas, and taqlīd. Promoted quietist mode of dhikr and meditation. Rejected inclusion of music and dancing in Sūfi practice but permitted popular practices honoring saints. Tried to establish a theocratic state by peaceful means in Libyā. Encouraged missionary activities, particularly in West and Central Afrīca. Developed the zâwiyāh (Sufi Lodge system ) into a center for agriculture, education, and worship.
Like this, so much of the Senusīyyâh Sūfi order was cleansed of heterical unislāmic practices and Khūrâfāt.
Just an year before the death of As Sanūsi in 1859 was born the one who is known as the "Lion of the desert" or the "Shaykhush Shuhâdā", the mujhāhid, ʿOmar al-Mukhtār of Libyā who was completely influenced by As Sanūsi tarīqâh and killed by hanging by the Itâlìan colonisers.
So, the whole Ummâh is indepted to Muhammad Ibn Abdul Wahhāb in a way, for his revival was not only confined to the call back to the Qur'ān and Sunnāh, to tawhīdify and cleanse shirk and kufr, but also the De-Murjificātion of the majority of sections of the ummâh who had become cowards because of various Sūfi tarīqās and had forgotten what rising and fighting for legitimate rights means in Islām.
So, in short, the revival flow is like :
Muhammad Ibn Abdul Wahhāb (influenced)
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Muhammad bin Alī As-Sanūsi (influenced)
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ʿOmar al-Mukhtār, the Mujāhid.
He was indeed a reviver of the East and the West, not only "Najd" as his haters always love to label.
May Allāh forgive his shortcomings and may Allāh make the ummâh see the Mujâddid Muhammad Ibn Abdul Wahhāb with the Prophet صلى الله عليه وسلم and his companions in the hereafter.
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