Ummat-e-Muhammadi mein sab se bada muttaqi, yani Allah se sab se zyada darne wala, khashiyat rakhne wala, aur Allah ki zaat ke maamle mein sab se zyada sakht kaun hai?
Allah Ta‘ala ne Qur’an-e-Paak mein irshad farmaya:
Is the doctrine of the superiority of the Sheikhs really definitively proven by the Quran and Sunnah, or is it a political and religious narrative created in comparison with the Ahl al-Bayt al-Nabuwwat (a.s.)?
In this thought-provoking and evidence-rich speech, Dr. Faridi clarified the fundamental difference between the Prophetic religion and the Umayyad religion and invited the prevailing religious beliefs to be tested against the criterion of the Holy Quran. While scientifically and critically examining the position expressed in Golra Sharif, he raised the question that how can a belief whose basis is not clearly present in the Quran, the teachings of the Prophet (peace and blessings of Allaah be upon him), and the era of the Companions, be considered a definitive belief of religion?
Key points of the speech:
◉ What is the fundamental difference between the Prophetic religion and the Umayyad political religion?
◉ Is there any mention of any comparative superiority between the Sheikhs and the Ahl al-Bayt al-Nabuwwat (a.s.) in the Holy Quran?
◉ How authentic are the traditions and their chain of transmission presented for the belief in the superiority of the sheikhs?
◉ What is the true meaning of the verses of Surah Al-Layl, and how were they used to favor specific individuals?
◉ Does the Holy Quran define the standard of excellence as a personality, group, and religious title, or as piety, loyalty, sacrifice, and character?
◉ Why are the sacrifice, sacrifice, loyalty, and Quranic status of the Ahlul Bayt (a.s.) of the Prophet (s.a.w.) ignored in religious discussions?
◉ What is the real religious responsibility of monasteries, shrines, and those who sit on the sajdah (pilgrimage)?
◉ Can a belief be declared right merely in relation to the great ones, the majority, or a religious group?
Al-Miqdad ibn Amr ibn Tha’labah رضي الله عنه, before he was born, his father had committed a crime. He murdered someone, then fled fearing that he would be punished. He escaped to Hadramaut, where he stayed for some time, married a woman from Hadramaut, and had a son. That son was named Al-Miqdad.
Al-Miqdad was very dark in complexion and had a very hot-blooded, temperamental nature. As he grew older, he became involved in several disputes with people in Hadramaut. During one of these arguments, he struck an elderly man with his sword, cutting part of his leg.
Just like his father before him, Al-Miqdad fled Hadramaut and made his way to Makkah al-Mukarramah.
In Makkah, Al-Miqdad ibn Amr made an agreement with one of the respected men of Quraysh named Al-Aswad ibn Abd Yaghuth. They became so close that one day Al-Aswad publicly declared:
“This young man is my son from today. When I die, he will inherit from me, and if he dies, I will inherit from him.”
From that day onward, many people began calling him Al-Miqdad ibn Al-Aswad.
During that period, Al-Miqdad began hearing from fortune-tellers that the time had come for a messenger to appear in Makkah. He hoped to meet that messenger one day.
When he heard about Muhammad ﷺ, he immediately knew:
“This has to be the man.”
Al-Miqdad ibn Al-Aswad became one of the first ten people to accept Islam.
Like the early Muslims, he immediately faced persecution.
When the Prophet ﷺ made the Hijrah, Al-Miqdad was initially unable to migrate because of the persecution. Later, he carefully planned his escape and eventually made the Hijrah, just as Suhayb ibn Sinan رضي الله عنه had done.
When he arrived in Madinah Munawwarah, the Prophet ﷺ was extremely pleased with him because Al-Miqdad showed a deep eagerness to learn the religion. The Prophet ﷺ was delighted with him and allowed him to remain among those who stayed close to him.
Later, Al-Miqdad wanted to get married.
Abdur Rahman ibn Awf رضي الله عنه asked him,
“Why don’t you get married?”
Al-Miqdad replied,
“Why don’t you marry me to your daughter?”
Abdur Rahman ibn Awf رضي الله عنه declined, saying that he could not marry his daughter to him.
Al-Miqdad was upset and went to the Prophet ﷺ to mention what had happened.
The Prophet ﷺ then said to him,
“Wouldn’t you like me to become one of your in-laws?”
Al-Miqdad replied,
“Yes, O Messenger of Allah, why not?”
The Prophet ﷺ then married him to his cousin Duba’ah bint Az-Zubayr ibn Abdul Muttalib رضي الله عنها.
Al-Miqdad was overjoyed and would often say,
“No one was willing to marry me into their family, but Muhammad ﷺ married me to his own cousin. Now I have become part of his family through marriage.”
During the Battle of Badr, Al-Miqdad رضي الله عنه stood before the Prophet ﷺ and said:
“O Muhammad ﷺ, we will never say to you what the people of the Book said to Prophet Musa عليه السلام: ‘Go, you and your Lord, and fight. We are sitting here.’
Instead, we say to you: Go forward, and we are with you. Even if you command us to follow you across the sea, we will follow you into it.
There is nothing you command us today except that we will obey.”
His powerful words inspired all of the Companions, and the Prophet ﷺ was greatly pleased.
The Muslims then marched forward to the Battle of Badr, where Allah granted them victory.
Al-Miqdad رضي الله عنه passed away in 33 AH. Some narrations mention that he was killed by one of his own servants.
He was approximately 73 years old.
He passed away in an area called Al-Jurf, on the outskirts of Madinah Munawwarah, and was buried in Al-Baqi’.
