"Editorial Note: This concise review and curated article has been prepared from the key theoretical segments of an extensive interview given to Daily Kalbela by Shaykh Musa Al-Hafiz, focusing on the metaphysical claims and limitations of the modern nation-state."

There is little room to view the modern state merely as an administrative framework. It is, in fact, the political manifestation of a specific civilizational philosophy that claims absolute rights over human beings—rights that were once reserved solely for God. Shaykh Musa Al-Hafiz’s discussion in a lengthy interview given to Daily Kalbela essentially revolves around this very question. His objection lies precisely in the fundamental foundation of the nation-state and the state's tendency to establish itself as the ultimate and supreme authority.

The 1648 Peace of Westphalia brought an end to the Thirty Years' War in Europe. However, the far-reaching impact of this treaty lay elsewhere. Through it developed a new political entity that was no longer subject to divine law. The traditional medieval European division of power—where authority was shared among kings, the Pope, and feudal lords without any single sovereign power—was completely transformed. From then on, the state began to be regarded as the supreme independent and decision-making power within a specific territory, forming the core foundation of the modern state.

Behind this transformation worked the philosophical narratives of three major thinkers. Thomas Hobbes, in his book Leviathan, depicted man's natural state as chaotic and violent, where human was adversary to human. According to him, to avoid this chaos, people surrendered a portion of their freedom to a powerful governing authority; thus, Hobbes’s state became primarily security-centric, tasked with maintaining peace.

On the other hand, John Locke, in his Two Treatises of Government, presented the state as the guardian of civil rights. He even recognized the people's right to resist if the state failed to protect their inherent rights to life, liberty, and property. Meanwhile, Jean-Jacques Rousseau introduced the concept of the "General Will" in The Social Contract, where sovereignty is not the personal prerogative of a ruler, but rather subject to the collective will of the people. Despite taking different paths, the core aim of these theories was to establish the state as the ultimate form of a human social contract.

To this was added the distinct concept of the "nation." According to Benedict Anderson's theory of "Imagined Communities," a nation is essentially an "imagined community." Here, even if citizens do not know one another directly, they consider themselves part of a larger unity based on language, the education system, the growth of print technology, and a shared historical narrative. Ernest Gellner, however, viewed the matter from the standpoint of economic and social transformation. In his view, when modern industrialization required a unified language and culture, the idea of the nation emerged, and the state provided it with a political structure.

In this evolution, the social position of religion also shifted. While the Church and religion formed the core basis of political identity during the Middle Ages, in the modern state, religion was confined to the private sphere—a phenomenon known as secularism. Consequently, the foundation of citizenship shifted from religious identity to a legal and political relationship. Altogether, a modern nation-state rests primarily on three pillars: a defined territory, sovereign power, and a psychological or cultural sense of national unity.

When the State Becomes an 'Earthly Deity'

Shaykh Musa Al-Hafiz does not dismiss these theoretical foundations of Western political thought outright; rather, he brings to light their historical limitations and narrow scope. Fundamentally, this structure was born out of the prolonged power struggle between the Church and the monarchy in Europe, within the belly of a specific civilizational crisis. Later, the Enlightenment liberated the state from any metaphysical authority, grounding it solely on human reason. The French Revolution then transformed the state and nation into a sacred political subject that presented itself as an alternative to any higher moral or religious truth.

Coupled with this, industrialization and modern administrative technologies granted the state unprecedented power. By acquiring a permanent bureaucracy, a professional military, and the capability for meticulous counting and surveillance of its citizens, the state no longer remained a servant of the people; instead, it established itself as the ultimate political reality.

>"If the law of the state establishes itself as the ultimate truth, it creates an earthly absolute over humanity. Yet, from an Islamic perspective, power is a sacred trust (Amanah), not an object of worship; governance is a means to establish justice, not an ultimate end in itself."— Musa Al-Hafiz

It is precisely at this point that the conflict between the modern nation-state and the Islamic concept of the Ummah—which transcends geographical boundaries—takes the shape of a fundamental contradiction. The nation-state claims that a citizen’s highest and ultimate identity must be defined by their geographical borders. Islam, on the other hand, grounds identity in Aqeedah (faith/creed). These two absolute claims can never be fully reconciled. Confronted with this historical tension, some contemporary Islamic thinkers have attempted to construct a parallel form of sovereignty within Islamic political philosophy. However, in trying to align with European realities, this approach has ended up increasing the complexity rather than resolving it.

>"The idea of reshaping Islam from the opposite direction simply because European political thought took a certain turn is dangerous. That is where the necessity of Ijtihad arises. Only qualified scholars (Mujtahids) can perform it while fulfilling all the conditions of Ijtihad. But that is not how it transpired."— Musa Al-Hafiz

When this political passion of nationalism reaches its ultimate form, people are subtly taught that sacrificing one's life for the state is the highest good, that borders are the most sacred places, and that national interest is the sole and final benchmark of morality.

Is the blood of human beings living beyond geographical borders then somehow less valuable? The real and devastating consequences of this mindset were witnessed during the First and Second World Wars of the last century, where millions of lives were claimed in the name of the state and so-called "national pride." In fact, modern atrocities such as colonialism, fascism, and ethnic cleansing ultimately sought their theoretical justification under the cover of this unquestioned claim to state sovereignty.

The Horrors of the Surveillance State

The control system of the modern state is no longer confined within the boundaries of conventional law. The state now counts its citizens, collects biometric data, and transforms human beings into specific files, tax numbers, military logistics, or demographic units. A human being then loses their living, flesh-and-blood existence and is reduced to mere data. Through a subtle system of discipline and surveillance, the state binds the human body, behavior, and even the realm of thought within its own matrix.

When the state presents itself as such an inviolable and sacred entity, it becomes easy to seamlessly drive this vast population onto the battlefield. This is because the modern system no longer recognizes any higher moral court capable of challenging the absolute will of the state.

>"Absolute sovereignty places the state above humanity. At that point, the state no longer remains a servant of the people; rather, humans themselves are reduced to raw materials for the state. Human dignity, conscience, and morality cannot be subjected to any political machine. The state is necessary, but it is not supreme."— Musa Al-Hafiz

This review does not imply that Shaykh Musa Al-Hafiz is an anti-state anarchist. He is not denying the everyday practical necessity of the state; rather, he is questioning its metaphysical or transcendental claims. The state is, in reality, merely a historical construct born out of human necessity, not an ultimate or absolute truth. Laws are needed to keep society functioning, but those laws can never replace eternal justice. Borders may be a reality, but humanity is far broader than them. At the same time, it becomes evident why this multidimensional crisis of the modern nation-state continues to generate such deep friction and tension within Muslim intellectual circles today.

Source

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Daily Morning and Evening Remembrances

Virtue of Morning and Evening Remembrances (Dhikr)

Narrated from Anas (radiyallahu 'anhu) that he reported this Hadith as Marfu' from the Prophet (sallallahu 'alaihi wa sallam):

>"Sitting with a group of people who remember Allah after the Fajr prayer until sunrise is more beloved to me than freeing four slaves from the descendants of Isma'il. Similarly, sitting with a group of people who remember Allah after the Asr prayer until sunset is more beloved to me than freeing four slaves."

Abu Dawud, No. 3667. Shaikh al-Albani declared this Hadith Hasan in Sahih Abi Dawud 2/698. The Hadith was compiled by Hakim, 1/562. Shaikh al-Albani also declared it Sahih in Sahih at-Targhib wa at-Tarhib 1/273, and linked it to Nasa'i and Tabarani, stating that Tabarani's chain of narrators is Jayyid (good).

23 Supplications

أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

I seek refuge in Allah from Satan, the outcast.

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

In the name of Allah, the Most Gracious, the Most Merciful.

1 | Ayat al-Kursi

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ ﴿٢:٢٥٥﴾

Meaning: Allah! There is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great. (Surah Al-Baqarah: 255)

2 | Surah Al-Ikhlas

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

قُلْ هُوَ اللَّهُ أَحَدٌ ﴿١﴾ اللَّهُ الصَّمَدُ ﴿٢﴾ لَمْ يَلِدْ وَلَمْ يُولَدْ ﴿٣﴾ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ ﴿٤﴾

Meaning:

Say, "He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent." (Surah Al-Ikhlas: 1-4)

Surah Al-Falaq

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ﴿١﴾ مِن شَرِّ مَا خَلَقَ ﴿٢﴾ وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ﴿٣﴾ وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ﴿٤﴾ وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ ﴿٥﴾

Meaning: Say, "I seek refuge in the Lord of daybreak from the evil of that which He created, and from the evil of darkness when it settles, and from the evil of the blowers in knots, and from the evil of an envier when he envies." (Surah Al-Falaq: 1-5)

Surah An-Nas

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

قُلْ أَعُوذُ بِرَبِّ النَّاسِ ﴿١﴾ مَلِكِ النَّاسِ ﴿٢﴾ إِلَٰهِ النَّاسِ ﴿٣﴾ مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ ﴿٤﴾ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ ﴿٥﴾ مِنَ الْجِنَّةِ وَالنَّاسِ ﴿٦﴾

Meaning: Say, "I seek refuge in the Lord of mankind, the Sovereign of mankind, the God of mankind, from the evil of the retreating whisperer—who whispers [evil] into the breasts of mankind—from among the jinn and mankind." (Surah An-Nas: 1-6)

3 | Morning & Evening Remembrance

To be recited in the morning:

أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ لِلَّهِ، وَالْحَمْدُ لِلَّهِ، لَا إِلَهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، رَبِّ أَسْأَلُكَ خَيْرَ مَا فِي هَذَا الْيَوْمِ وَخَيْرَ مَا بَعْدَهُ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِي هَذَا الْيَوْمِ (هَذِهِ اللَّيْلَةِ) وَشَرِّ مَا بَعْدَهُ، رَبِّ أَعُوذُ بِكَ مِنَ الْكَسَلِ وَسُوءِ الْكِبَرِ، رَبِّ أَعُوذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ

Meaning: We have reached the morning (or evening), and the kingdom belongs to Allah, and praise is due to Allah. There is no deity worthy of worship except Allah alone, without partner. To Him belongs the sovereignty, and to Him belongs all praise, and He has power over all things. My Lord, I ask You for the good of this day (or night) and the good of what comes after it, and I seek refuge in You from the evil of this day (or night) and the evil of what comes after it. My Lord, I seek refuge in You from laziness and the evils of old age. My Lord, I seek refuge in You from punishment in the Fire and punishment in the grave.

To be recited in the evening:

أَمْسَيْنَا وَ أَمْسَا الْمُلْكُ لِلّٰهِ، وَالْحَمْدُ لِلّٰهِ، لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيْكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلٰى كُلِّ شَيْءٍ قَدِيْرٌ، رَبِّ أَسْأَلُكَ خَيْرَ مَا فِيْ هٰذِهِ اللَّيْلَةِ وَخَيْرَ مَا بَعْدَهَا، وَأَعُوْذُ بِكَ مِنْ شَرِّ مَا فِيْ هٰذِهِ اللَّيْلَةِ وَشَرِّ مَا بَعْدَهَا، رَبِّ أَعُوْذُ بِكَ مِنَ الْكَسَلِ وَسُوْءِ الْكِبَرِ، رَبِّ أَعُوْذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ

Meaning: We have reached the evening, and the kingdom belongs to Allah, and all praise is for Allah. There is no deity worthy of worship except Allah alone, without partner. To Him belongs the sovereignty, and to Him belongs all praise, and He has power over all things. My Lord, I ask You for the good of this night and the good of what follows it, and I seek refuge in You from the evil of this night and the evil of what follows it. My Lord, I seek refuge in You from laziness and the hardship of old age. My Lord, I seek refuge in You from punishment in the Hellfire and punishment in the grave.

4 |To be recited in the morning:

اللَّهُمَّ بِكَ أَصْبَحْنَا، وَبِكَ أَمْسَيْنَا، وَبِكَ نَحْيَا، وَبِكَ نَمُوْتُ وَإِلَيْكَ النُّشُوْرُ

Meaning: O Allah, by Your grace we have reached the morning, and by Your grace we reach the evening; by Your grace we live, and by Your grace we die, and to You is the resurrection.

To be recited in the evening:

اللَّهُمَّ بِكَ أَمْسَيْنَا، وَبِكَ أَصْبَحْنَا، وَبِكَ نَحْيَا، وَبِكَ نَمُوْتُ، وَإِلَيْكَ الْمَصِيْرُ.

Meaning: O Allah, by Your grace we have reached the evening, and by Your grace we reach the morning; by Your grace we live, and by Your grace we die, and to You is the final return.

5 |Sayyidul Istighfar (The Master Supplication for Seeking Forgiveness)

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلٰهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلٰى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوْذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوْءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوْءُ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوْبَ إِلَّا أَنْتَ

Meaning: O Allah, You are my Lord; there is no deity worthy of worship except You. You created me, and I am Your servant, and I abide by Your covenant and promise as best as I can. I seek refuge in You from the evil of what I have done. I acknowledge Your favors upon me, and I confess my sins to You; so forgive me, for indeed, none forgives sins except You. I seek refuge in You. I acknowledge the blessing You have bestowed upon me, and I confess my sin to You. So forgive me, for indeed, none forgives sins except You.

6 |To be recited four times in the morning:

اللَّهُمَّ إِنِّي أَصْبَحْتُ أُشْهِدُكَ، وَأُشْهِدُ حَمَلَةَ عَرْشِكَ، وَمَلَائِكَتَكَ، وَجَمِيْعَ خَلْقِكَ، أَنَّكَ أَنْتَ اللّٰهُ لَا إِلٰهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيْكَ لَكَ، وَأَنَّ مُحَمَّدًا عَبْدُكَ وَرَسُوْلُكَ

Meaning: O Allah, I have reached the morning, and I take You as a witness, and I take as witnesses the bearers of Your Throne, Your angels, and all of Your creation, that You are Allah, there is no deity worthy of worship except You alone, without partner, and that Muhammad (peace and blessings of Allah be upon him) is Your servant and Messenger.

To be recited four times in the evening:

اللَّهُمَّ إِنِّي أَمْسَيْتُ أُشْهِدُكَ، وَأُشْهِدُ حَمَلَةَ عَرْشِكَ، وَمَلَائِكَتَكَ، وَجَمِيْعَ خَلْقِكَ، أَنَّكَ أَنْتَ اللّٰهُ لَا إِلٰهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيْكَ لَكَ، وَأَنَّ مُحَمَّدًا عَبْدُكَ وَرَسُوْلُكَ

Meaning: O Allah, I have reached the evening, and I take You as a witness, and I take as witnesses the bearers of Your Throne, Your angels, and all of Your creation, that You are Allah, there is no deity worthy of worship except You alone, without partner, and that Muhammad (peace and blessings of Allah be upon him) is Your servant and Messenger.

7 |To be recited in the morning:

اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ لَا شَرِيْكَ لَكَ، فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ

Meaning: O Allah, whatever blessing has reached me this morning, or any of Your creation, it is from You alone, without partner. So to You belongs all praise, and to You belongs all gratitude.

To be recited in the evening:

اللَّهُمَّ مَا أَمْسٰى بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ لَا شَرِيْكَ لَكَ، فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ

Meaning: O Allah, whatever blessing has reached me this evening, or any of Your creation, it is from You alone, without partner. So to You belongs all praise, and to You belongs all gratitude.

8 |To be recited three times:

اللَّهُمَّ عَافِنِيْ فِيْ بَدَنِيْ، اللَّهُمَّ عَافِنِيْ فِيْ سَمْعِيْ، اللَّهُمَّ عَافِنِيْ فِيْ بَصَرِيْ، لَا إِلٰهَ إِلَّا أَنْتَ، اللَّهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنَ الْكُفْرِ، وَالْفَقْرِ، وَأَعُوْذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، لَا إِلٰهَ إِلَّا أَنْتَ

Meaning: O Allah, grant me well-being in my body. O Allah, grant me well-being in my hearing. O Allah, grant me well-being in my sight. There is no deity worthy of worship except You. O Allah, I seek refuge in You from disbelief and poverty, and I seek refuge in You from the punishment of the grave. There is no deity worthy of worship except You.

9 |To be recited seven times:

حَسْبِيَ اللّٰهُ لَا إِلٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيْمِ

Meaning: Sufficient for me is Allah; there is no deity worthy of worship except Him. In Him I put my trust, and He is the Lord of the Mighty Throne.

10 |To be recited once:

اللَّهُمَّ إِنِّيْ أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّيْ أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِيْ دِيْنِيْ وَدُنْيَايَ وَأَهْلِيْ، وَمَالِيْ، اللَّهُمَّ اسْتُرْ عَوْرَاتِيْ، وَآمِنْ رَوْعَاتِيْ، اللَّهُمَّ احْفَظْنِيْ مِنْ بَيْنِ يَدَيَّ، وَمِنْ خَلْفِيْ، وَعَنْ يَّمِيْنِيْ، وَعَنْ شِمَالِيْ، وَمِنْ فَوْقِيْ، وَأَعُوْذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِيْ

Meaning: O Allah, I ask You for forgiveness and well-being in this world and the Hereafter. O Allah, I ask You for forgiveness and well-being in my religion, my worldly affairs, my family, and my wealth. O Allah, conceal my faults and calm my fears. O Allah, protect me from in front of me, from behind me, from my right, from my left, and from above me; and I seek refuge in Your greatness from being swallowed up from beneath me.

11 |To be recited once:

اللَّهُمَّ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ فَاطِرَ السَّمٰوَاتِ وَالْأَرْضِ، رَبَّ كُلِّ شَيْءٍ وَمَلِيْكَهُ، أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا أَنْتَ، أَعُوْذُ بِكَ مِنْ شَرِّ نَفْسِيْ، وَمِنْ شَرِّ الشَّيْطَانِ وَ شِرْكِهِ ، وَأَنْ أَقْتَرِفَ عَلٰى نَفْسِيْ سُوْءًا، أَوْ أَجُرَّهُ إِلٰى مُسْلِمٍ

Meaning: O Allah, Knower of the unseen and the witnessed, Creator of the heavens and the earth, Lord and Sovereign of all things! I bear witness that there is no deity worthy of worship except You. I seek refuge in You from the evil of my own self, from the evil of Satan and his shirk (or traps), and from bringing harm upon myself or inflicting it upon any Muslim.

Here is the English translation for this image, keeping the Arabic text intact:

12 |To be recited three times:

بِسْمِ اللّٰهِ الَّذِيْ لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيْعُ الْعَلِيْمُ

Meaning: In the name of Allah, with Whose name nothing on earth or in the heavens can cause harm, and He is the All-Hearing, the All-Knowing.

13 |To be recited three times:

رَضِيْتُ بِاللّٰهِ رَبًّا، وَبِالْإِسْلَامِ دِيْنًا وَبِمُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا

Meaning: I am pleased with Allah as my Lord, with Islam as my religion, and with Muhammad (peace and blessings of Allah be upon him) as my Prophet.

14 |To be recited once:

يَا حَيُّ يَا قَيُّوْمُ بِرَحْمَتِكَ أَسْتَغِيْثُ أَصْلِحْ لِيْ شَأْنِيْ كُلَّهُ وَلَا تَكِلْنِيْ إِلٰى نَفْسِيْ طَرْفَةَ عَيْنٍ

Meaning: O Ever-Living, O Sustainer of all existence! By Your mercy I seek assistance. Rectify for me all of my affairs, and do not leave me to myself even for the blink of an eye.

15 |To be recited in the morning:

أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ لِلّٰهِ رَبِّ الْعَالَمِيْنَ، اللَّهُمَّ إِنِّيْ أَسْأَلُكَ خَيْرَ هٰذَا الْيَوْمِ فَتْحَهُ، وَنَصْرَهُ، وَنُوْرَهُ، وَبَرَكَتَهُ، وَهُدَاهُ، وَأَعُوْذُ بِكَ مِنْ شَرِّ مَا فِيْهِ وَشَرِّ مَا بَعْدَهُ

Meaning: We have reached the morning and the kingdom belongs to Allah, Lord of the worlds. O Allah, I ask You for the good of this day: its victory, its help, its light, its blessing, and its guidance. And I seek refuge in You from the evil in it and the evil of what comes after it.

To be recited in the evening:

أَمْسَيْنَا وَ أَمْسَى الْمُلْكُ لِلّٰهِ رَبِّ الْعَالَمِيْنَ، اللَّهُمَّ إِنِّيْ أَسْأَلُكَ خَيْرَ هٰذِهِ اللَّيْلَةِ: فَتْحَهَا، وَنَصْرَهَا، وَنُوْرَهَا، وَبَرَكَتَهَا، وَهُدَاهَا، وَأَعُوْذُ بِكَ مِنْ شَرِّ مَا فِيْهَا وَشَرِّ مَا بَعْدَهَا

Meaning: We have reached the evening and the kingdom belongs to Allah, Lord of the worlds. O Allah, I ask You for the good of this night: its victory, its help, its light, its blessing, and its guidance. And I seek refuge in You from the evil in it and the evil of what comes after it.

16 |To be recited in the morning:

أَصْبَحْنَا عَلٰى فِطْرَةِ الْإِسْلَامِ، وَعَلٰى كَلِمَةِ الْإِخْلَاصِ، وَعَلٰى دِيْنِ نَبِيِّنَا مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، وَعَلٰى مِلَّةِ أَبِيْنَا إِبْرَاهِيْمَ، حَنِيْفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِيْنَ

Meaning: We have reached the morning upon the natural religion of Islam, upon the word of pure faith (Tawheed), upon the religion of our Prophet Muhammad (peace and blessings of Allah be upon him), and upon the way of our father Ibrahim, who was an upright Muslim and was not of those who associate partners with Allah.

To be recited in the evening:

أَمْسَيْنَا عَلٰى فِطْرَةِ الْإِسْلَامِ، وَعَلٰى كَلِمَةِ الْإِخْلَاصِ، وَعَلٰى دِيْنِ نَبِيِّنَا مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، وَعَلٰى مِلَّةِ أَبِيْنَا إِبْرَاهِيْمَ، حَنِيْفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِيْنَ

Meaning: We have reached the evening upon the natural religion of Islam, upon the word of pure faith (Tawheed), upon the religion of our Prophet Muhammad (peace and blessings of Allah be upon him), and upon the way of our father Ibrahim, who was an upright Muslim and was not of those who associate partners with Allah.

17 |To be recited 100 times:

سُبْحَانَ اللّٰهِ وَبِحَمْدِهِ

Meaning: Glory be to Allah, and praise be to Him.

18 |To be recited 10 times [1], or 1 time (if feeling lazy) [2], or 100 times:

لَا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهُ لَا شَرِيْكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلٰى كُلِّ شَيْءٍ قَدِيْرٌ

Meaning: There is no deity worthy of worship except Allah alone, without partner. To Him belongs the kingdom, and to Him belongs all praise, and He has power over all things.

It is narrated from Mother of the Believers Juwayriyah (RA) that the Messenger of Allah (SAW) left her room in the early morning when he went for Fajr prayer, while she remained in her place of prayer. Then he returned after Duha time while she was still sitting there. The Prophet (SAW) asked, "Are you still in the same state as I left you?" She replied, "Yes." Then the Prophet (SAW) said: "Since leaving you, I have recited four phrases three times, which if weighed against everything you have recited today, would outweigh it."

19 |These words are— (To be recited three times):

سُبْحَانَ اللّٰهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ، وَرِضَا نَفْسِهِ، وَزِنَةَ عَرْشِهِ، وَمِدَادَ كَلِمَاتِهِ

Meaning: Glory be to Allah and praise be to Him, equal to the number of His creation, according to His good pleasure, equal to the weight of His Throne, and equal to the ink used to record His words.

20 |To be recited three times in the morning:

اللَّهُمَّ إِنِّيْ أَسْأَلُكَ عِلْمًا نَافِعًا، وَرِزْقًا طَيِّبًا، وَعَمَلًا مُتَقَبَّلًا

Meaning: O Allah, I ask You for beneficial knowledge, pure provision, and deeds that are accepted.

21 |To be recited 100 times every day:

أَسْتَغْفِرُ اللّٰهَ وَأَتُوْبُ إِلَيْهِ

Meaning: I seek forgiveness from Allah and repent to Him.

22 |To be recited three times in the evening:

أَعُوْذُ بِكَلِمَاتِ اللّٰهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

Meaning: I seek refuge in the perfect words of Allah from the evil of what He has created.

23 |To be recited 10 times:

اللَّهُمَّ صَلِّ وَسَلِّمْ عَلٰى نَبِيِّنَا مُحَمَّدٍ

Meaning: O Allah, send peace and blessings upon our Prophet Muhammad (peace and blessings of Allah be upon him).

Practical Nullifiers of Kalimat ut-Tawheed (The Declaration of Monotheism)

There are some practical nullifiers of Kalimat ut-Tawheed; a few are mentioned below:

(A) Performing any act of worship for anyone other than Allah (Ghairullah)

This constitutes Shirk (polytheism) in Uluhiyyah (worship).

Allah Ta'ala has said:

﴿ قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ ﴾

Meaning: "Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first of the Muslims.'" (Surah Al-An'am, Ayat 162-163)

Shaikh Sulaiman Ibn Abdullah (May Allah have mercy on him) said, "The noble scholars of the four Madhabs (schools of thought) and all others have stated in the chapter regarding the 'Ruling on Apostates' (in books of Fiqh) that: Whoever associates partners with Allah—meaning, worships someone else alongside Allah, regardless of what form of worship it may be—is a disbeliever (Kafir)." (Taysir al-Aziz al-Hamid, Page 194)

Qadi Shawkani (May Allah have mercy on him) said, "Slaughtering (animals) for the deceased is a form of worshipping them, and making vows (Manat) of even a small portion of wealth in their name is Kufr (disbelief). Honoring them is a form of worshipping them, just as slaughtering for Qurbani, giving Zakat from wealth, and being submissively obedient are unanimously established as worship for Allah. If someone assumes that there is a difference between the two—for instance, if someone says in front of us that they do not intend to worship the deceased by calling upon them, slaughtering for them, and making vows to them—then ask him: 'Then why did you do this action? Despite your Lord's command being revealed, calling upon the deceased must stem from some reason within your heart, which manifests through your tongue. If, at a time of need, you keep uttering senseless incantations calling upon the deceased without any creedal belief (Aqeedah), then you are mentally unhinged. Similarly, if you slaughter animals and make vows for Allah, then in what sense did you dedicate it to the deceased and take it to his grave? For the poor exist everywhere on the face of the earth. If you are wise, none of your actions can be without a purpose.'" (Ad-Durar un-Naheed fee Ikhlasi Kalimatit Tawheed, Pages 20-21)

(B) Formulating an alternative legislation instead of Allah's law

Allah Most High has said,

﴿ أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ ﴾

Meaning: "Or have they partners who have legislated for them a religion which Allah has not permitted? And if not for the decisive word, it would have been concluded between them. And indeed, the wrongdoers will have a painful punishment." (Surah Ash-Shura, Verse 21)

Shaikhul Islam Ibn Taymiyyah (May Allah have mercy on him) said, "When a person makes a consensus-approved lawful (Halal) thing unlawful (Haram), or makes a consensus-approved unlawful (Haram) thing lawful (Halal), or changes the consensus-approved law, then he becomes a disbeliever (Kafir) by consensus." (Majmu'ul Fatawa, Volume 3, Page 267)

Allah Most High says,

﴿ أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَن يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا ﴾

Meaning: "Have you not seen those who claim to have believed in what was revealed to you and what was revealed before you? They wish to refer legislation to Taghut, while they were commanded to reject it; and Satan wishes to lead them far astray." (Surah An-Nisa, Verse 60)

Allamah Qadi Shawkani (May Allah have mercy on him) said, "In this verse, Allah Most High expresses amazement to His Messenger Muhammad ﷺ regarding the state of those people who claim about themselves that they believe in what was revealed to Messenger Muhammad ﷺ harmonizing by believing in the Book—meaning the Quran—and the books revealed to the previous prophets, yet they are involved in such actions that refute their claim and invalidate it from its core, making it completely clear that they are not upon their claim at all. And that is the desire to seek judgment from Taghut. Whereas, in the books revealed to the Messenger of Allah ﷺ and the previous prophets, it has been commanded to reject Taghut." (Fath al-Qadir, Volume 2, Page 168)

Shaikh Muhammad ibn Ibrahim (May Allah have mercy on him) said, "In this statement of Allah, their claim of faith (Iman) has been proven false. Because seeking judgment from any religion or ideology other than the religion brought by the Messenger of Allah ﷺ and faith (Iman) cannot coexist in the same heart; rather, one is the opposite of the other."

The word Al-Taghut (الطاغوت) is derived from the word Al-Tughyan (الطغيان), which means to transgress boundaries. Therefore, whoever judges by anything other than the religion brought by the Messenger of Allah ﷺ has judged by Taghut and has sought judgment from Taghut. (Risalat Tahkim al-Qawanin, Page 2)

Shaikh Muhammad Amin ash-Shanqiti (May Allah have mercy on him), describing the disbelief (Kufr) of the one who seeks judgment from Taghut, said: "The clearest evidence regarding this matter is what Allah Most High has clearly described in Surah An-Nisa: Allah Most High expressed amazement at those who seek judgment from a law other than Allah's law while claiming to be believers. This is solely because, despite seeking judgment from Taghut, their verbal claim of faith is such an extreme level of falsehood that one cannot help but be amazed by it, and that is contained in this statement of Allah Most High's,

﴿ أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَن يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا ﴾

Meaning: "Have you not seen those who claim to have believed in what was revealed to you and what was revealed before you? They wish to refer legislation to Taghut..." (Surah An-Nisa, Verse 60. Adwa'ul Bayan, Volume 4, Page 83)

As-Sa'di (May Allah have mercy on him) said, "Allah Most High has expressed amazement at observing the condition of the hypocrites (who claim that they believe in what the Messenger brought and the books brought by the previous prophets) despite the fact that ('they wish to seek judgment from Taghut'). 'Taghut' refers to every individual who judges or decides matters by a law other than Allah's law (whereas they were commanded to reject Taghut).

Therefore, how can this and faith (Iman) coexist? Because the claim of faith demands submission to Allah's law and considering Allah alone as the Judge and Legislator in all matters. Thus, whoever claims to be a believer, yet prioritizes the judgment of Taghut over the ruling of Allah, is a liar in his claim of faith." (Taysirul Karimir Rahman fee Tafsiril Kalamil Mannan, Volume 1, Page 184)

(D) Assisting the disbelievers against the Muslims

Meaning, providing aid and assistance to the disbelievers against the Muslims, or spying on behalf of the disbelievers—all of this falls under taking the disbelievers as allies and friends. Allah Most High has said,

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Meaning: "O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you—then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people." (Surah Al-Ma'idah, Verse 51)

Imam Ibn al-Qayyim (May Allah have mercy on him) said, "Allah Most High has decreed—and there is no better decreer than Him—that whoever takes the Jews and Christians as allies belongs to them. 'And whoever is an ally to them among you—then indeed, he is [one] of them.'"

Therefore, by the verse of the Quran, it is established that the allies of the disbelievers are included among the disbelievers. Thus, their ruling will also be the same as that of the disbelievers. (Ahkamu Ahlidh-Dhimmah, Volume 1, Page 67)

Regarding those who joined the Tatars (Mongols) against the Muslims, Imam Ibn Taymiyyah (May Allah have mercy on him) said, "For those who join the Tatars, fighting against them is more justified than fighting against many of the Tatars themselves. Because among the Tatars, some were coerced while others were not. And it is an absolute, universally acknowledged fundamental principle that the punishment of an apostate is for various reasons far more severe than that of an original disbeliever."

Shaikh Ibn Baz (May Allah have mercy on him) said, "The scholars of Islam are unanimously agreed that whoever assists the disbelievers against the Muslims in any manner is a disbeliever like them. Just as Allah Most High has said,

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Meaning: 'O you who have believed, do not take the Jews and the Christians as allies. They are allies of one another. And whoever is an ally to them among you—then indeed, he is [one] of them.'" (Surah Al-Ma'idah, Verse 51. Fatawa Ibn Baz, Volume 1, Page 274)

We pray to Allah that He keeps us steadfast upon the eternal message of the Declaration of Faith (Kalimah) in this world and the Hereafter.

Ameen, Allahumma Ameen.

Hello, few days ago, I have shifted from mtb to road bike.

My height is 173cm and my road bike's frame size is 56cm. It had a 90mm stem with it. But as far the bike was a bit large for me so I changed the stem and installed a 31.8mm stem.

Now my question is what kind of issues I'll face and what are the solutions thanks.