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How To Build People Up, Not Destroy Them While Teaching Faith

Dawah strategy for these troubling times based on the superiority of asserting Allah’s perfection (saying: Alḥamdulillāh) to glorifying Him above imperfection (saying: SubḥānAllāh)

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In the name of Allah, the Most Merciful, the Grantor of Mercy. All praise be to Allah, Lord of the worlds.

A Golden Principle

When the Prophet ﷺ entered Mecca victorious, after 20 years of abuse and rejection by the Meccans, he recited the following blessed verses as he removed the idols from around the Ka‘ba, “And say truth has arrived, and falsehood has perished. Indeed, falsehood is bound to perish.” {17: 81} And from that moment onward, people flocked from every direction to embrace Islam in waves. Of course, a person may wonder: if falsehood is “bound” to perish, then why did it remain for so long? It is because truth had not yet arrived, at least not in equal force. Once the truth of Islam became manifest, allotting it an equal playing field with falsehood, there was no contest. Badiuzzamān Nursi (d. 1960), the great Turkish reformer and author of Rasāil-i-Nur (a 5,000 page commentary on the Quran), predicated his awe-inspiring contributions towards restoring Islam in modern Turkey on this golden principle; Muslims are more in need of building what is absent than demolishing what is present.

This is the Quranic formula for returning the ummah to health; focus on developing the good, more than destroying the evil. Similarly, when Allah listed for us which specific elements make this ummah so great, He said, “You are the best community ever raised for humanity – you promote good, forbid evil, and believe in Allah.” {3: 110} It should beg our consideration how the Quranic sequence always places promoting good before combating evil, perhaps hinting again that just as they must work in tandem, one should be a greater priority than the other. Our call to Allah – to be Quranic – must primarily cultivate good in people and society, and secondarily demolish the evils that plague them. If these proportions are not observed in our efforts, we will continue to struggle at transforming people’s hearts and minds the way the Quran once did, and the fruits of our labor will continue not resembling those of our Prophet (ﷺ). If this ratio is observed, perhaps we will soon realize – with many people, at least – that the presence of evil was merely a symptom of their problem, while the absence of good was its root cause.

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Online and in-person, we often find ourselves hurriedly responding to falsehood in uncalculated ways, squandering true opportunities for incremental positive change by the lure of a presumed quick-fix. Too often do we overlook the prophetic “haste is from Shayṭān” rule, lock ourselves into a cycle of reactionary rhetoric, and allow our protective passion for Islam skew our strategy. In management, experts commonly stress the importance of avoiding the ‘firefighting’ approach, where you are always consumed by the emergency at hand. It is a horrible approach, not only because it stunts progress, but more importantly because its endless nature renders it unsustainable and will eventually fail. Similarly, they say in sports that the best defense is a good offense because a boxer blocking in the corner will inevitably find a punch landing past his defenses. Likewise, the maxim in medicine has always been that prevention is better than any cure, because even effective treatment may leave behind irreparable damage.

The Awe of God

Our Prophet ﷺ brought the world a Quran that invested the bulk of its narrative in establishing God’s oneness, not in delegitimizing polytheism (though it certainly does). This Quran also nurtured in its reader’s spirit the magnificence of God, far more than it illustrated the futility of idol-worship, all because deepening your understanding of who Allah is will always outperform identifying who Allah is not, and because the second will naturally happen once the first has been secured. Similarly, Muslim theologians would traditionally highlight how consistently the Quran tends to assert the perfection of God in detail while negating imperfection from God in brevity, for obvious wisdom. Among this wisdom is that lingering on qualities wrongly attributed to God, even for the purpose of refuting them, can actually confer a degree of validity to them – for only if they were imaginable would they need to be disproven at such lengths. If while lauding a king or emperor, you began saying amidst your flattery, “Your highness, you are not a lowlife, nor a heathen, nor an idiot, nor a sewage worker, nor sexually impotent, nor are you repulsively ugly…” you may find yourself dismissed from the royal court for an extended tour of the dungeons below. ‘Umar (may Allah be pleased with him) once flogged a poet for slander because he would say in his poetry, “And my two parents are not fornicators”. Though his words may seem to be defending his parents’ honor, volunteering them prematurely insinuates the possibility of this being imaginable about his parents, and hence required addressing. This would be identical to a child out-of-nowhere swearing he did not eat the chocolate in the cupboard, before anyone ever accused him, drawing by that great suspicion around himself.

Returning to the discussion on God, the Prophet Muhammad ﷺ informed us that the “best of duā’” is asserting Allah’s perfection (saying: Alḥamdulillāh), deeming it superior to glorifying Him above imperfection (saying: SubḥānAllāh). I personally cannot help contrasting that model with the divinity polemics so prevalent in Muslim forums today, where too much of the discussion is a lifeless, doctrinal, checklist approach geared more towards offering sectarian membership than spiritual vigor.

The Love of Materialism

The Quranic method for rescuing people from the shackles of materialism was by flooding them with reasons to have a superior love for God, His company, and His reward. Consider the profound wisdom in not asking the human being to hate the pleasures of this material world, when Allah created this very human being with a hedonistic (pleasure-seeking) nature, and when he or she has not yet familiarized itself with any other form of fulfillment. Instead, what the Quran does is remind them of God’s perfect nature, His delicate dealings, His countless favors, His unique unparalleled nearness – evoking in people firm resolve to prefer Him and His pleasure over any inferior short-lived thrill. Ibn al-Qayyim raḍyAllāhu 'anhu (may Allāh be pleased with him) says in this regard, “If it proves too difficult for them to abandon sinning, then dedicate yourself to making Allah beloved to them by mentioning His favors, grace, kindness, perfect qualities, and majestic attributes. This is because the hearts were disposed upon loving Him, and so once a heart becomes captivated with loving Him, giving up sins becomes easy for it… The acquainted (with God) calls people to Allah by [devotion] through their material world, making it easy for them to comply. The ascetic, on the other hand, calls them to Allah subḥānahu wa ta'āla (glorified and exalted be He) through abandoning their material world, making it hard for them to comply because being weaned off a breast that a person has been nursing from since he first came to his senses is extremely difficult.” [Al-Fawā’id: 1/169]

The Dilemma of Doubts

Solidifying faith in a person’s heart is exponentially more useful than eradicating doubt since the latter will never fully happen. Doubts are many time just blind spots in people’s understanding, and the things that we human beings understand will never surpass the things we do not; “and you not been given of knowledge but little” {17: 85}. It would be a perpetual project to dismantle every last doubt, as our lives are too short and our capacities too limited. This is not a call to blind faith or the illegitimacy of any doubt, but rather a recognition that some doubts can only be untangled by specialists and others may only be knowable to God. Therefore, the pragmatic solution is to verify the points of certainty and be anchored by those convictions as I learn further, so that life does not come to a screeching halt every time a new doubt surfaces in our minds. Our certainty would outweigh our doubt in those cases, and liberate us from the painful anxiety of always needing an immediate answer each time. We must focus on supplying ourselves and others with the concrete reasons for believing in the truth of Islam, as only that will immunize us against being rattled by doubts without end.

Numbness to Immorality

Perhaps many would agree that hardly any vice in our times contends with the hypersexuality that seems inescapable in every last movie, song, and advertisement. How then do we protect our families and communities from eventually finding this shamelessness normalized in their hearts? Certainly, cautioning against every last song and movie will not work, as the endless nature of this bombardment will outlast anyone’s endurance, and even his or her life. The only solution is in immunizing such hearts by cultivating in them the values of modesty, honest shame before God, and fear of His anger, through education and role-modeling. These may indeed be long-term solutions, but they far outperform the manual policing and constant condemnations that continue to fail us. We must trust that only this Quranic approach will deliver the desired results.

To that point, ‘Aisha raḍyAllāhu 'anha (may Allāh be pleased with her) said,

“The first to be revealed was nothing else than sūras from the mufaṣṣal (shorter chapters), which contain mention of Paradise and Hellfire. Then, once the people became inclined to Islam, the lawful and unlawful were revealed. If the first thing to be revealed was ‘do not drink wine’, they would have said, ‘We will never give up wine’. And if ‘do not fornicate’ was revealed [first], they would have said, ‘We will never give up fornication’”. [Ṣaḥīḥ al-Bukhāri: 4707]

Da‘wah: An Invitation

In the arena of calling non-Muslims to Islam, many sincere da‘wah veterans often express their regrets about spending much of their strongest years – their youth – in fiery argumentation. Their focus on identifying the inconsistencies of false beliefs dwarfed their effort in showcasing the marvelousness of Islam, and only decades later did they realize the futility of the former and the efficacy of the latter. As one prominent international caller said, “When someone has worthless sand in their palm and you attack it, this convinces them of its worth and increases their protectiveness of it. But when you simply present your diamonds, they usually tuck their sand-filled hand behind their back in shame and quietly loosen their fingers.”

In fact, this is precisely what the Prophet ﷺ would often do; when ‘Utba b. Rabi‘ā came offering the Prophet Muhammad ﷺ fortune, women, leadership, physicians, and anything else necessary to end his call – what was the prophetic response? He ﷺ was not thwarted by this array of personal offenses from his call to God, nor was he tempted to immediately disprove – though the Quran sometimes did – these baseless accusations of greed, lust, and insanity. Instead, he simply and respectfully said, “Have you concluded, O Abu al-Walīd? Then hear me out…” and proceeded to recite the opening verses from Surat Fuṣṣilat. ‘Utba did not just fail at the negotiation but was so moved by the Quran that he leapt at the Prophet ﷺ and placed a hand over his mouth, pleading with him in defeat to not recite any further. Considering the fact that we should all be calling to Allah in one capacity or another, we should critically consider if this Prophetic ratio of sharing-revelation versus crafting-refutation is reflected in our technique.

We must anchor the good more than we destabilize the evil

The Prevailing Paradigms

We must also trust this process when encountering the various secular philosophies of our modern era. Unfortunately, it is rare to find a Muslim focused on persuading people of the merits of a God-centric lifestyle, while many can be found fixated on combating atheistic liberalism head-on. Similarly, too few Muslims are dedicated to crafting compelling illustrations of how Islam best actualizes gender justice and social harmony, while many have endless energy solely for deconstructing secular feminism. Of course, we all see what this inverted strategy produces each time it is employed; more defensiveness and less willingness to embrace God’s guidance. Is this the desired result, or a bull’s eye on the wrong target? If we are truly invested in people’s wellbeing and salvation, we must recognize that it is not enough to critique the dominant narrative; we need to offer a better narrative. Colonialism and its foreign ideas, for instance, only invaded our worldviews after the collective Muslim heart and mind became colonizable. It was only after we deteriorated spiritually and intellectually did the political debacle of our civilization take place and the ideological invasions ensued. Recognizing this allows us to administer the proper remedy; reintroducing the reality of Islam and tirelessly reminding others about it, not attacking their current convictions and assuming they know better and are simply stubborn and defiant, or assuming that they will take a ‘leap of faith’ and resign to a directionless void before a superior alternative worth subscribing to is identified. It is noteworthy here to highlight the sad transitioning of the Muslim (and non-Muslim) world from one sociopolitical dogma to another in the past century, further proving that our vulnerability to endless -isms is more our disease than whichever particular ideology we are currently experimenting with.

Our righteous predecessors would prioritize educating the masses about the Sunnah, as teaching it will leave no room in Muslim practice for the infiltration of bid‘ah. But if we are duped into predominantly fighting each newly emerging bid‘ah, the few times we triumph may be followed with yet another bid‘ah replacing it to fill the void. It is also like telling our children “no” all the time, in that without detailing out for people where the “yes” spheres are, they will continue to expend their energy and curiosity in ways that you must object to, which further frustrates them towards rebellion, and the downward vicious spiral continues.

Final Thoughts

This is the way of Allah, and the way of His Messenger ﷺ, and I pray you develop your narrative around it as well.

Just as our testimony of faith contains negation (no God) and affirmation (but Allah), our narrative must never become one that is exclusively deconstructive or reconstructive. It must be a tandem, but in the proportions argued above – whether at a dinner table, on social media, or a podium. We must anchor the good more than we destabilize the evil. We must be credible and conversant in denouncing falsehood, but even more so in promoting truth. We must continue to be disapproving of darkness, but be even better at lighting candles. So much of our preaching falls short in that, and so much of our Islamic work is stifled by our delusions about its reality; a backbreaking feature of our ummah in the past century.

We must continue to be disapproving of darkness, but be even better at lighting candles.

It may be a simple oversight, but more likely the nature of our tense times and our pride for Islam tainted with egotism, which has produced this imbalance in us. The cure is to dig deep with difficult questions that nobody can answer for us; questions on our sincerity, the depth of our spiritually, and our distance from Prophetic compassion at heart.

May Allah help us stop seeing kindness as an endorsement of wrongdoing, and stop seeing sensitivity to people’s respective paces as compromise of our principles. May He accelerate positive change for this blessed ummah on our hands, and forgive us all for hindering that, especially the writer of these words whose actions that do not always match them, but reminding of the ideal will keep us feeling conflicted and working towards it inshā Allāh.

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The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

Graduate of English Literature; Translator for IIPH, AMJA, and Mishkah; Da'wah Director @ Muslims Giving Back; Student @ Mishkah University. More blessed than I know, and more than I deserve.

5 Comments

5 Comments

  1. Avatar

    Sara E Huizenga

    April 26, 2019 at 11:38 PM

    This is so beautiful and true and I read this and comment here as a Christian, but more importantly as a believer in God and a part of all of His humanity. Thank you for the hope – may God and His goodness turn more hearts especially right now towards of most current importance the 1.5 million innocent children in Idlib, Syria whose lives are horrifically endangered by a godless global apathy world that focuses on division and betrays our most precious innocent gifts.

  2. Avatar

    Umm Al-Ameen

    May 2, 2019 at 9:33 PM

    Great article. Jazakumllah khayr.

  3. Avatar

    fouzia

    May 4, 2019 at 5:05 PM

    This is Alhumdulillah….May Allah reward the sincere intention..Ameen.

  4. Avatar

    Nunu

    May 5, 2019 at 8:36 AM

    Hamd allah Hamd Allah Hamd Allah
    Sub7an Allah Sub7an Allah Sub7an Allah

  5. Avatar

    Tahmina Haque

    May 7, 2019 at 1:57 AM

    Excellent article MashaAllah! Jazakumullah khair.

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#Islam

Podcast: Prayer is a Work in Progress | Shaykh Abdullah Ayaaz Mullanee

Zeba Khan

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Many of us have been Muslim for our entire lives, and despite praying regularly for years, can still never feel like we’re never doing it right. Why is it so hard to focus in salah? And what should someone do if they feel like they are AWFUL at it?

Join Zeba Khan as she asks Shaykh Abdullah Ayaz Mullanee, who not only struggles with his prayers too, but is also the dean of Mishkah Institute, and author of the books “A Ramadan With the Prophet ” and “The Poetic Words of Sayyiduna Ali رضي الله عنه.” To take a free short course on the meaning of Salah, visit this link.

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The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

 

 

 

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MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

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Undisputed And Undefeated: 13 Ways Khabib Nurmagomedov Inspired Us To Win With Faith

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Many fans anxiously watched UFC 254 with bated breath as Khabib “The Eagle” Nurmagomedov went head-to-head with Justin “The human highlight reel” Gaethje. The latter had just come off a spectacular TKO win against a formidable and feared fighter in the form of Tony Ferguson, beating him over 5 nerve-wracking rounds by outstriking him with a combination damaging head shots and crippling low kicks.

We all knew what both would do – Khabib would go for the takedown, and Gaethje would try to keep the fight on the feet and opt for stand-up striking – which fighter’s strategy would prevail? Alhamdulillah, it was Khabib, in a mere 2 rounds.  We weren’t in the fight, but we are all nervous and supplicating, making du’a to Allah subḥānahu wa ta'āla (glorified and exalted be He) to give him another victory.

And so it was that after the win, he collapsed in the middle of the ring to cry, as this was his first fight after the loss of his father due to complications with Covid-19. He cried, and many a man cried with him, feeling his pain. Gaethje revived from his triangle choked slumber and consoled his former foe, telling Khabib his father was proud of him.

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We were all sure when “The Eagle” got on the mic, he would say he wanted to fight GSP, George St Pierre, and then retire 30-0, as he had said in previous press conferences leading up to the fight.  Instead, he surprised us all by announcing his retirement at 29-0, and I couldn’t help but marvel that not only was he turning away from a lucrative final fight, but the way in which he announced his retirement reminded us of our faith, our deen, our religion, Islam.

Allah subḥānahu wa ta'āla (glorified and exalted be He) says in the Qur’an

“And remind, for indeed, the reminder benefits the believers.”

Throughout his MMA career, Khabib has proudly worn his faith on his sleeve. As he has risen to become the current pound-for-pound #1 fighter in the world and arguably the GOAT, the greatest of all time, his unwavering example as a practicing Muslim transformed him into a global phenomenon and role model for many of us by reminding us to be better worshippers, to be closer to Allah subḥānahu wa ta'āla (glorified and exalted be He).

Let’s look at a few of the ways he did this:

1. Beginning with Alhamdulillah

The announcer at UFC 254 began by congratulating Khabib on a job well-done yet again by praising him, stating, “The world is in awe of your greatness once again…your thoughts on an epic championship performance, congratulations.” Khabib didn’t immediately begin talking about himself. Instead, he said:

“Alhamdulillah, SubhanAllah, God give me everything…”

After stating this, he went on to announce his retirement, his reasons for retiring, and thanked everyone who supported his professional MMA journey.

The Reminder

Alhamdulillah is literally translated into “All Praise Belongs to God”. Khabib begins by thanking Allah subḥānahu wa ta'āla (glorified and exalted be He), pointing out that his talents and abilities are a gift, a blessing from the Most High. When we have any blessing from Allah subḥānahu wa ta'āla (glorified and exalted be He), we must remember that whatever our own effort, our abilities, our support, and our achieved outcomes ultimately tie back to support from our Rabb, our Lord, who controls all.

Khabib pointing to Allah

It’s not from me, it’s from Him

If you’ve ever seen Khabib point at himself, shake his finger back and forth as if to say, “No” and then point up to the sky, this is a nonverbal way of him saying, don’t think all these great things you see are from me – they’re from Allah above.

2. The Prostration of Thankfulness – Sajdat al-Shukr

You may have noticed at the end of Khabib’s victory, when the announcer states that he’s the winner of the bout, he falls into a prostration known as Sajdat al-Shukr – the Prostration of Thankfulness (to Allah).

Khabib and his sons prostrating

The Reminder

Performing this is recommended when someone receives something beneficial (eg good news, wealth, etc) or if they avoided something potentially harmful (e.g. job loss, healing from a disease, etc). The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) would do this when he received good news. The believer should remember to be thankful to Allah subḥānahu wa ta'āla (glorified and exalted be He) as much as they can.

See also:

3. Establishing the 5 Daily Prayers

Khabib and me, don’t be jelly

Years ago (early 2018), Khabib visited my local masjid in Santa Clara, California (not far from where he was training in San Jose at the AKA gym). Many at the masjid didn’t know who he was, but we heard he was the #1 contender for the UFC Lightweight championship belt, at that time held by Tony Ferguson.

He did a Q & A with the community, and someone asked him a general question about what he would recommend for the youth.  He said, and I’m paraphrasing:

Take care of your prayers, if you come to Day of Judgment not take care of your prayers, on that day you will be smashed.

The Reminder

The second pillar of Islam that Allah subḥānahu wa ta'āla (glorified and exalted be He) has commanded us to follow is to pray to Him 5 times daily. Khabib was no doubt referencing the following statement of the Prophet (saw):

“The first action for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers. If they are in order, he will have prospered and succeeded. If they are lacking, he will have failed and lost…”

 

 

Shaykh AbdulNasir Jangda notes that when the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) first began his mission of da’wah and faced devastating rejection from family and community, Allah told the Prophet to stand and pray. The reason for this is because when we are weak and suffering, the place to turn to for strength is back to Allah in prayer. There is no doubt Khabib’s strength came from his connection to Allah subḥānahu wa ta'āla (glorified and exalted be He) which in turn came from his 5 daily prayers.

Praying multiple times daily, consistently, can be challenging; when it was legislated by Allah to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), Musa 'alayhi'l-salām (peace be upon him) kept telling him to go back and ask Allah subḥānahu wa ta'āla (glorified and exalted be He) for a reduction, saying, “Your people will not be able to handle it.”

Khabib is a great reminder that no matter how high you climb in life and career, no matter how busy you think you are, worshipping Allah is the most important deed one can do, and this discipline is the most important habit to build.

4. Strong Wrestling Game

Some say Khabib is already 30-0 for wrestling a bear

In a sport that sees far more striking and kicking than it does wrestling, Khabib came to dominate the lightweight division of the UFC with a strong grappling style that is a combination of sambo (a Soviet martial art), judo, and wrestling. Famously, he outwrestled a bear when he was much younger.

During his fights, he doesn’t close out his bouts by pummeling his opponents and causing them damage as most strikers would. Most of his hits open up his opponents to being forced to tap out via submission. Even his last opponent, Justin Gaethje, noted that he was much happier to be choked out in a submission, as all he would get is a pleasant nap, as opposed to striking, which could have long-term health consequences.

The Reminder

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was not only able to wrestle, he took down the strongest wrestler in Makkah. Rukanah, the famed Makkan wrestler, challenged RasulAllah because of his hatred for the da’wah. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) accepted his challenge and took him down multiple times, body slamming him again and again. It was said that after the conquest of Makkah, Rukanah accepted Islam.

5. Fighting / Training through Sickness and Injury

During the post-fight press conference with UFC President Dana White, it was revealed that Khabib had broken one of his toes 3 weeks before the fight. Prior to that, he had taken two weeks off upon arriving at Fight Island having contracted mumps, according to AKA trainer and coach Javier Mendez. Khabib is quoted as having told Mendez, “My toe may be broken, but my mind is not.” In addition to this, his father had just passed away months earlier, and this would be his first fight without his father present.

Mumps, broken toes, and the emotional turmoil of family tragedy

The Reminder

In addition, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) has told us, “A strong believer is better and is more beloved to Allah than a weak believer, and there is good in everyone…” This strength includes strength of body, mind, and spirit; not just when conditions are perfect, but when trials surround you from every conceivable direction.

6. Relationship With His Father

After defeating Justin Gaethje, Khabib went to the center of the ring and cried, and everyone cried with him. We all knew his father’s death weighed heavily on his mind and his heart, and this was his first fight without him. His father was his mentor and trainer, whom everyone could obviously see he both loved and greatly respected.

In the post-fight question and answer with Dustin Poirier, Khabib was asked, “What’s your message for your young fans out there who look up to you so much?” he responded:

“Respect your parents, be close with your parents, this is very important. Parents everything, you know, your mother, your father, and that’s it, and everything in your life is going to be good, if you’re going to listen to your parents, mother, father, be very close with them, and other things come because your parents gonna teach what to do.”

The Reminder

There isn’t enough space in this article to go over how much emphasis our faith places on respecting our parents. Allah says in the Qur’an:

Your Lord has commanded that you should worship none but Him, and that you be kind to your parents. If either or both of them reach old age with you, say no word that shows impatience with them, and do not be harsh with them, but speak to them respectfully. [17:23]

7. Relationship With His Mother

Our parents ultimately want us to succeed, but also want us to maintain our well-being. Without his father’s presence, it was clear that Khabib’s mother didn’t want him continuing in the Octagon (the UFC ring). After 3 days of discussion, Khabib gave his word to her that this would be his final fight. After beating Justin Gaethje in UFC 254, Nurmagomedov announced he was retiring because he promised his mother that he would retire and that he’s a man of his word.

The Reminder

This hearkens back to a statement of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) about how much respect mothers deserve. A man asked the Messenger of Allah, peace and blessings be upon him, “Who is most deserving of my good company?” The Prophet said, “Your mother.” The man asked, “Then who?” He (saw) said “Your mother.” The man asked again, “Then who?” The Prophet again said, “Your mother.” The man asked again, “Then who?” The Prophet finally said, “Your father.”

Khabib easily had millions more to make on a journey to hit 30-0 in his professional fighting career and decided to hang it all up to make his mother happy. This is true respect and obedience, and for that matter, the love of a mother for her son and his well-being over monetary gains.

8. Respect for Muhammad Ali

When asked about the comparisons between himself and Muhammad Ali, Khabib stated that it was an inappropriate comparison. He noted that Muhammad Ali didn’t just face challenges in the ring, but challenges outside of it due to racism, and that he was an agent of change with respect to bringing about greater civil rights for African Americans.

The Reminder

In his final sermon, Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “There is no superiority of an Arab over a non-Arab, or of a non-Arab over an Arab, and no superiority of a white person over a black person or of a black person over a white person, except on the basis of personal piety and righteousness.”

From the 7th century until today, our faith recognizes that people are not judged by their race, but by their actions and the intentions behind those actions. In the video above, Khabib recognized both the wrongness of racism, and the challenge it posed along the way of Muhammad Ali’s own journey, and that his contributions to social justice transcended his involvement in sport.

9. His Conduct with Other Fighters

With the exception of the fight with Conor McGregor, Khabib always dealt with his opponents with respect. He hugs them, shakes their hand, and says good things about their accomplishments and strengths both before and after fights. In a sport known for heavy trash talking and showboating to build hype, Khabib kept his cool and his manners.

Champion vs Champion, the respect is mutual

The Reminder

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“The only reason I have been sent is to perfect good manners.”

Maintaining good character and conduct during press-conferences was Khabib’s calling card; even when trash talkers like Tony Ferguson tried to go after him, he would still recount Ferguson’s formidable stature as a fighter.

When reporters tried throwing him a softball opening to insult Ferguson’s mental health, Khabib responded that he didn’t want to talk about Tony Ferguson’s problems if he they were real; if Ferguson truly has a problem, then we should help him, as we all have problems.

10. Fighting Those Who Dishonor Faith and Family

As mentioned above, Khabib is known for being very respectful of his opponents during press conferences. He speaks well of their strengths, shakes their hands, hugs them; he even runs up to his opponent after a fight and hugs them, consoling them and wishing them well. After his win against Poirier, he traded shirts with him and donated $100k to Poirier’s charity.

Khabib vs Dana’s boy, the chicken

The exception was the infamous UFC 229 which Muslim fans watched holding years, maybe decades of pent up anger at the type of crass secular arrogance represented by Conor. We desperately wanted Khabib to maul the mouthy McGregor. The latter had gone after his family, his faith, his nationality, anything and everything to hype up the fight and try to get under the champ’s skin. Some people lose their calm, and others, well, they eat you alive.

Khabib made it clear he wasn’t having any of that. He took the fight to Conor and choked him out with a neck crank. We then learned why he was called “The Eagle” as he hopped the cage and jumped into the audience to go after other members of Conor’s team who had spoken ill of him, giving birth to “Air Khabib”.

The Reminder

When our faith and family is spoken of in an ill fashion, it’s not appropriate that we sit there and take it. Khabib never cared when it was criticism against him, but once it went to others around him, he took flight. We as Muslims should never give anybody who tries to attack and dehumanize us a chance to rest on their laurels. We should strive ourselves to take the fight back to them by whatever legal means necessary, as Khabib did, whether it is cartoons of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) or political pundits and satirists who monetize hatred against Muslims.

11. Shaking Hands and Training with Women

In numerous public instances, Khabib reminded us that our faith demands we don’t shake with the opposite gender. As one of my teachers taught us, the Qur’an instructs us to “lower our gaze” when dealing with women. If we shouldn’t even look at them out of respect for Allah’s command, how can we take it to the next level and touch them?

Extended to this is even more serious physical contact like training at the gym. Cynthia Calvillo, one of Khabib’s teammates at AKA gym, said the following about Khabib and his unit:

“It’s a little bit weird because of their religion and stuff…They don’t talk to women you know. I mean we say ‘hi’ to each other but we can’t train with them. They won’t train with women…I don’t think any other woman does.

The Reminder

Our faith places stricter physical and social interaction boundaries between men and women. Keeping matters professional and respectful with the opposite gender need not include physical contact. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was said to have never touched non-mahram women. It was narrated that he said,

“It is better for you to be stabbed in the head with an iron needle than to touch the hand of a woman who is impermissible to you.”

For this reason, the majority of scholars prohibited physical contact between men and women with some exceptions (e.g. old age). Watching Khabib maintain this practice, even in public where it could potentially embarrass him and cause undue negative attention, gives us all inspiration to deal with this issue in the workplace better. He encourages us to strive for better tolerance and awareness of our faith rather than forcing us to conform.

12. Not Making a Display of The “Trophy” Wife

If you follow Khabib’s Instagram, you won’t find lewd pics of him and a significant other. In fact, you won’t find any pictures at all of him and his wife. Who she is is a mystery to all. In an age and a sport where many post photos with their romantic partners, Khabib again is a standout with his gheerah, his honorable protectiveness for his significant other.

Khabib and his wife

The Reminder

We are again reminded that a part of manhood is to have protective ghayrah, jealousy over one’s spouse. Ibn al-Qayyim also said, bringing in the concept of chivalry,

“The dayyuth / cuckold is the vilest of Allah’s creation, and Paradise is forbidden for him [because of his lack of ghayrah]. A man should be ‘jealous’ with regards to his wife’s honor and standing. He should defend her whenever she is slandered or spoken ill of behind her back. Actually, this is a right of every Muslim in general, but a right of the spouse specifically. He should also be jealous in not allowing other men to look at his wife or speak with her in a manner which is not appropriate.”

13. Owning His Mistakes, Looking to Be Forgiven

Finally, it should be noted there is no real scholarly disagreement on prohibiting striking the face. Recognizing this, Khabib stated when asked if “he thinks the AlMighty will be satisfied with him for taking part in haram fights for money,” he replied, “I don’t think so.”

In an interview with the LA Times, he said:

“You go to mosque because nobody’s perfect. Everybody makes mistakes, and we have to ask Allah to forgive us. This is very important mentally, to be clear with Allah. This is not about the UFC. There is nothing else more important to me than being clear with Allah. And being clear with Allah is the No. 1 most hard thing in life.”

The Reminder

We as human beings aren’t perfect – perfection is only for Allah subḥānahu wa ta'āla (glorified and exalted be He). We all make mistakes, sometimes small, sometimes large, but in the end, He subḥānahu wa ta'āla (glorified and exalted be He) is ready to forgive us if we’re willing to recognize our failings and ask to be forgiven.  Allah says in the Qur’an in 2:222:

“Allah loves those who always turn to Him in repentance and those who purify themselves.”

There are no sins so great that redemption is beyond any of us. Whatever Khabib’s flaws, his value as a positive change maker and faith-based role model globally outweighs his negatives.

Part of seeking forgiveness is the process, and the first part of that process is acknowledging the mistake. This means not being in denial about it or not justifying it, just owning it. As Khabib has owned his mistake publicly, there is no need for us to try and justify it either.

We can own that there are problems with MMA and the industry, in participating as well as watching and supporting. At the same time, we can do as Dr Hatem al-Hajj said about Muhammad Ali:

Concluding Thoughts

While UFC pundits will forever debate over the greatest of all time, there is in doubt that Khabib Nurmogomedov, the first Muslim UFC champion, will always be our GOAT.

I ask that Allah subḥānahu wa ta'āla (glorified and exalted be He) accepts the good from what Khabib has done, rewards him tremendously for the inspiration he’s given us all to better focused on the akhirah, the next life, and continues to make him a powerful sports icon who uses his platform as Muhammad Ali did to teach Islam and exemplify it in the best way for all of us to benefit and follow.

Ameen.

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#Islam

Does A Muslim Have To Wish Well For An Oppressor Who Is Struck With Disease?

Imam Imran Salha

Published

First, we should differentiate between those who want to curse at the oppressor because it’s a fad, and those who do so because they either experienced oppression directly from said oppressor, or they genuinely empathize with those who have been directly oppressed.

To those who are doing it as a fad, I say what my teachers always said to me:

“Islam is not for blowing off steam.”

You cannot use Islam as an outlet for immaturity. Imam Shafi’i said if you are stuck between two options, choose the one that goes against your desires for there is a higher likelihood that the truth lies in that option.

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Second, we also have to be careful not to restrict the Islamic position on something just because it sounds like the moral high road. This may be personal preference for some to hold back from cursing the oppressor, but that doesn’t mean Islam specifically asks this of us.

What is the standard?

The Qur’an – “Tell my servants to say the best word.”

“I was not sent as one who always curses.” -Hadith

“The Muslim is not one who always curses.” -Hadith

Scholars noticed that the Prophet ﷺ used the word اللعّان (la’aan) instead of لاعن (laa’in). The former is صيغة المبالغة which means that one is always cursing, where the latter is a description for one who curses once. If the Prophet ﷺ meant to say that the Muslim NEVER curses he would have said “A Muslim is not one who curses even once.”

Instead, what He ﷺ actually said is it is not part of the character of a Muslim that they frequently curse, which is why he used the word لعّان.

Also, the Prophet ﷺ could not have meant that he never cursed, because he himself cursed at an entire tribe. In an authentic hadith in Saheeh Muslim, Khifaaf ibn Imaa’ al-Ghifaari narrates that the Prophet ﷺ made the following dua during salah:

اللَّهُمَّ العَنْ بَنِي لِحْيَانَ، وَالْعَنْ رِعْلًا، وَذَكْوَانَ، ثُمَّ وَقَعَ سَاجِدًا.

“Oh Allah, send your curse upon Bani Lihyaan, and curse Ri’l, and Thakwaan – and then the Prophet ﷺ fell in prostration.”

There is no way that the Prophet ﷺ would command us never to curse and then in certain instances invoke the curse of Allah on others. This proves that cursing is in fact necessary sometimes.

Abu Bakr [ramhu] told Urwah bin Masood to lick the genitalia of Al-laat, which was an idol that was worshipped at the time. This was after Urwah disrespected the Prophet ﷺ. This is a hadith in Bukhari and the Prophet ﷺ did not scold AbuBakr raḍyAllāhu 'anhu (may Allāh be pleased with him) for his reaction and all the narrations that say the Prophet ﷺ scolded him are weakened if not fabricated. We know the rulings on the Prophet ﷺ’s silence. His silence is legislation. If there was something wrong with Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him)‘ s words the Prophet ﷺ would have HAD to say something about it. His ﷺ silence means he agreed with what Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) did.

Even if you do not want to curse, why should you wish well on any oppressor when Allah cursed all oppressors in the Qur’an? You can be clever. Look at the following example.

When Jamal Abdel-Nasser died, Imam Mohammed al-Ghazzali (ra) said: “Oh Allah have mercy on him in the same way he had mercy on your Ummah.”

لما مات جمال عبد الناصر قال الشيخ الغزالي: اللهم ارحمه بقدر ما رحم الامة

So I can say, (and again this is in the case of wanting to avoid cursing): Oh Allah! Have mercy on Trump to the same degree that Trump had mercy on the immigrant mothers who had to be separated from their children as a result of his ruthless policies.

For Tarbiyah purposes, it is beneficial to teach your children and students of knowledge never to curse. This was the methodology of Imam AbdelQadir Jilani (ra) who would force his students never to curse even against oppressors. However, this is in the context of Tarbiyah and preparing students for scholarship and leadership, not the context of Fiqh. This is so that the students lean more towards the Prophetic reality and is also more in line with the hadith we mentioned in the beginning! A student of knowledge and future leader should not be in the habit of constantly cursing.

Many spiritual paths force their students into a certain “extreme” to discipline them and make their default setting leaning towards what is more spiritually beneficial, so that only when it is absolutely necessary will they use these “licenses” that allow them to express their anger. When it comes to the general masses though, we should not make it seem like this is absolutely not allowed, or that it is even spiritually superior to wish well on an oppressor.

We should not be in the business of telling people that Islam forces you to wish well on forces of evil.

The Prophet ﷺ passed by a janazah and said: “Relieved and one who others are relieved from.” Upon being asked, the Prophet ﷺ explained: “The Believer is relieved at the moment of their death from the toil of life. As for the wicked, the people, land, trees and animals are relieved from their presence as soon as they die.”

May the eyes of the oppressors never find rest. Ameen.

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