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Year: 2024

[17] The Ascent and Decline of The Ottoman Empire

Written by Abdullah Jallow on . Posted in History of Islam.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Battle of Lepanto

The Battle of Lepanto marked a significant moment as Christian nations trembled in the face of the formidable Islamic threat posed by the advancing Ottoman forces, both on land and at sea. In response, Pope Pius V (1566-1572) sought to unite the disparate European countries, rallying their military might under the papal banner. He expressed concern over the growing power of the Turkish authority, attributing it to the failures of the Christian states. In early 979 AH (May 1571), Pope Pius V, along with King Philip II of Spain and the Republic of Venice, forged an alliance to launch a naval assault against the Ottomans. This coalition also included several Italian cities, inspired by Pius V’s call for unity, leading to the participation of Tuscany, Genoa, Savoy, and other Italian entities in the Holy League.

The Pope reached out to the King of France seeking assistance, but Charles IX declined, citing his commitments to treaties with the Ottomans. The Pope then urged him to be released from these agreements. Shortly after, the Emperor broke his own treaties with the Ottomans and turned to Ivan, the King of the Russians, to rally for war. He encountered delays from the King of Poland, and Don John of Austria was appointed as the campaign leader. One of the clauses in the Christian treaty stated that Pope Pius V, King Philip of Spain, and the Republic of Venice declared both offensive and defensive war against the Turks to reclaim all territories taken from Christians, including Tunis, Algiers, and Tripoli.

Sardar Don John sailed to the Adriatic Sea, reaching the narrow part of the Gulf of Corinth near Patras, not far from Lepanto, which was named after the battle. Observers noted that the leaders of the Islamic fleet could benefit from fortifying the gulf and avoiding engagement with the Crusader fleet. However, the commander Ali Pasha insisted on going into battle, relying on his superior number of ships. He organised his forces in a single line from north to south, with the left flank anchored at the port of Lepanto and the main body positioned in open water. Ali Pasha divided his fleet into two wings and a center, taking command himself in the center, there was Sirocco leading the right wing, while the left wing was commanded by Qilij Ali. In response, Don John organized his forces, positioning his troops to counter the Islamic formation. He placed Doria in charge of his right wing opposite Qilij Ali and assigned Barbarigo to lead his left wing against Sirocco. Don John himself took command of the center and left a reserve fleet under the leadership of Santa Cruz.

The battle intensified on the 17th of Jumada al-Awwal in the year 979 AH, corresponding to October 17, 1571, when the Islamic fleet surrounded the Christian fleet. The Ottomans penetrated deep into the enemy’s ships, leading to a fierce confrontation where both sides displayed remarkable bravery and valor. However, fate led to a defeat for the Muslims, who lost around thirty thousand fighters, with some estimates suggesting twenty thousand. They also suffered the loss of 200 warships, 93 of which sank, while the remaining vessels were captured by the united Christian fleets, which also took ten thousand men as prisoners. Despite the defeat, Admiral Kılıç Ali managed to save some of his ships, including one bearing the Pope’s flag, which he brought back to Istanbul, where he was welcomed like a conqueror, despite the prevailing sense of loss. In response, Sultan Selim II promptly promoted Kılıç Ali to the rank of commander of the Ottoman navy while retaining his position as Beylerbey of Algeria.

The Battle had a significant impact on Europe and the Ottoman Empire. For the first time since the early 15th century, the Ottomans faced defeat, leading to widespread celebration across Europe. People rejoiced and decorated their surroundings in honor of Don Juan of Austria, the commander who achieved this victory. The Pope even proclaimed a celebration at St. Peter’s Basilica, declaring that the Gospel had triumphed through Don Juan, who was heralded as a man sent by God. This naval victory was celebrated by the Christian world and its historians, to the extent that modern school dictionaries often mention Lepanto alongside Don Juan, recognizing him as the savior of Christianity from imminent danger.

The pope was greatly pleased despite his unease, as his formidable enemy remained a significant threat. He sought to exploit the suspicions of the Twelver Shia against the Ottomans by leveraging existing grievances, issues, and doctrinal differences. He sent a letter to Shah Tahmasp, the Persian king, stating that he would never find a better opportunity to attack the Ottomans, who were vulnerable to assaults from all sides. He sent for the King of Abyssinia and the Imam of Yemen to rally against the Ottoman Empire, but death caught up with him. The outcome of the Battle of Lepanto was disappointing for the Ottomans, as it diminished their dominance in the Mediterranean. With the loss of this threat, the intense fear that had once prevailed also faded, leading to a renewed vigor among Christian states to maintain a lasting holy alliance and restore their boundaries.

The significance of Lepanto was immense, marking the end of the Ottoman Empire’s invincibility, particularly at sea, which alleviated the fears of Italian and Spanish rulers and weakened the Ottoman influence on Western power dynamics. It signified a turning point, as the Ottoman forces were formidable both on land and at sea. The Christian victory at Lepanto in 1571 was crucial in shifting the balance of naval power in the Mediterranean, effectively concluding an era of ambitious naval operations that had incurred substantial costs. The Ottomans no longer contemplated adding another chapter to their maritime glory following that defeat; this setback marked the beginning of the decline of the state’s naval power.

[An Excerpt from “Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhood Wa Asbaab As-Sukqoot 6/309-313]

The Commitment of the Early Turks to Islam and Their Influence in Europe.

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, stated:

When Muslims conquered different regions of the earth and Islam spread, it appeared as though it began with non-Arabs, until Persians and other non-Arabs became scholars and Imams of mosques, and people learned from them. Many non-Arabs are mentioned in Islamic history as leading the Muslims in knowledge, pronouncing religious verdicts, and other matters. Consider Abu Haneefah (may Allah have mercy on him), who was not Arab, and Imam Al-Bukhaari (may Allah have mercy on him), whose book became an upright example. There is no Muslim who is not familiar with Imam Abu Abdillah Muhammad Bin Isma’eel Al-Bukhaari. And take into account other Imams of Islam other than Al-Bukhari and Abu Haneefah. So, when Islam was implemented, it erased the differences that the people had created; and why did those non-Arabs become the leaders and Imams of the Arabs? That is because they carried the religion, raised the banner of true Islamic monotheism – there is no deity worthy of worship except Allah, and Muhammad is Allah’s Messenger – and because there is no difference in virtue between a non-Arab and an Arab except through fear of Allah. When Muslims disciplined themselves with Islam, there was no dispute between them regarding social class by way of that pre-Islamic dispute and distinction, because they did not accept leadership or give precedence to anyone based on this; rather, they accepted everyone because people are equal in this matter. The Quraish rulership, the Umayyad rulership, and the Abbasid rulership ended; then the Mamluk rulership arose, followed by the rulership of Banee Uthman – meaning in the beginning when it was upright, thus, so the Muslims obeyed them and they became the leaders and rulers because the Muslims saw that there was welfare for the people in doing so. As a result, class distinction and its practise were eradicated from the start, and no one had any reservations about implementing Islam. Islamic history attests to the application of this magnificent principle“. [1]

https://salafidawahmanchester.com/wp-content/uploads/2021/05/Part-One_Our-Ottoman-Brothers_Ascendancy-And-Decline.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/Part_Two_Our-Ottoman-Brothers_Ascendancy-And-Decline.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/3_Migration_of_The_Turks.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/4_Our-Ottoman-Brothers_The-Turks-During-Khilaafah-of-Umar-and-Uthmaan-and-Their-Relationship-With-The-Abbaasids.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/Part5_Emergence-of-Turks-Under-Leadership-of-Tughrul-Beg-When-Abbasid-Caliphate-Was-About-to-Be-Destroyed-By-Raafidah.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/6.1_Our-Ottoman-Brothers_Sultan-Muhammad_Alp-Arslan_The-Courageous-Lion.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/6.2_Allaah-Granted-Victory-to-Sultan-Muhammads-%E2%80%93-Alp-Arslan-Army-When-Romans-Prepared-a-Huge-Army-to-Annihilate-Islam-and-Muslims.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/6.3_Sultan-Muhammad_Alp-Arslan_Sought-Victory-Against-The-Enemies-First-and-Foremost-Through-Piety.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/6.4_Sultanate_of_Sultan_Malik_Shah.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/6.5_The_Virtuous_Minsiter_Nizaam_Al_Mulk.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/6.6_The-Virtuous-Minister_Nizaam-Al-Mulk-_Governance_-Character-and-Adherence-to-The-Religion.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/6.7_Our-Ottoman-Brothers_-The-Great-Seljuk-Empire-and-Some-Reasons-Behind-Its-Decline_A-Brief-History-And-Manhaj-Reminder-For-All-of-Us.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/7_Ottomans_Foundation-of-Uthmaaniy-State-and-Its-Conquests-Sulaymaan-Ertugrul-and-Uthmaan.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/Uthman8_-Birth-of-Uthmaan_Founder-of-The-Uthmaanee-Muslim-Empire_During-Mongol-Invasion.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/8_Updated_Birth-of-Uthmaan_Founder-of-The-Uthmaanee-Muslim-Empire_During_Mongol_Invasion_Brief-Reminder-Regarding-The-Causes-of-Defeat.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/8.1_Our-Ottoman-Brothers_Noble-Qualities-of-Uthmaan-I-_The-First_-Manifested_Especially_During-Important-Events.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/8.2_Our-Ottoman-Brothers_Uthmaan-I-The-First_Few-Examples-of-The-Influence-He-Had-On-Others_Both-Muslims-and-Non-Muslims_Due-to-His-Upright-Religious-Character.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/8.3_Our-Ottoman-Brothers_Uthmaans_Advice-On-His-Deathbed-Which-The-Ottomans-Adhered-to-During-Their-Era-of-Strength_Glory_Might-and-Authority.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/05/8.4_Our-Ottoman-Brothers_-Sultan-Orkhan-Orhan-Takes-Over-Rulership-After-The-Death-of-His-Father-Sultan-Uthmaan-I-and-Carried-On-With-The-Conquests.pdf

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https://salafidawahmanchester.com/wp-content/uploads/2021/06/8.7_Our-Ottoman-Brothers_Sultan-Murad-I-The-First_761AH-791AH-1360AD-1389AD.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/06/8.8_Our-Ottoman-Brothers_Sultan-Murad-I-_761AH-791AH-1360AD-1389AD_Encounter-Between-His-Forces-And-The-European-Balkan-Crusader-Alliance-of-Serbia-Bulgaria-and-Hungary.pdf

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https://salafidawahmanchester.com/wp-content/uploads/2021/06/9_-Our_Ottoman_Brothers_Sultan_Murad_s_Supplication-Before-The-Battle-of-Kosovo.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/06/10_Our-Ottoman-Brothers_Sultan-Murad-I-_Some-Great-Achievements-Before-His-Death.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/06/11_Our-Ottoman-Brothers_Sultan-Bayezid-I-_The-First.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/06/12_Our-Ottoman-Brothers_Sultan-Bayezid-I_The-First_Victory_-Over_Largest_European-Alliance-Faced-By-The-Ottomans-In-the-fourteenth-century.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/06/13_Our-Ottoman-Brothers_Sultan-Bayezid-I-_The-First_Some-Developments-Before-and-After-The-Battle-of-Nicopolis.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/06/14_Battle-Between-Bayezid_Ottoman-Sultan_-and-Timur_The-Turco-Mongol-Conqueror_and-Reason-Behind-Joyous-Reaction-of-European-Christian-Kings-After-Bayezid-Was-Defeated.pdf

https://salafidawahmanchester.com/wp-content/uploads/2021/06/15_Our-Ottoman-Brothers_Internal-Strife-and-Competition-For-Rulership-Between-The-Sons-of-Bayezid-I-The-First-After-Timurs-Victory.pdf

[1] https://www.youtube.com/watch?v=wRkeYjcJ728

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [21 of 80]

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Uncategorized, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

There is a lot of chatter and speech nowadays, a lot of this one says and that one says. This is from that which hardens the hearts. May Allah grant us and you all sincere faith and good deeds. I advise you, my brothers, to foster brotherhood among yourselves and to distance from the causes of discord and (blameworthy) differing. Do not bring up issues that lead to (blameworthy) differing and do not let the devil pull you into (blameworthy) dispute and argument just because your brother makes a mistake. Learn patience and wisdom; you are in a time when you need forbearance, patience, wisdom, and kindness more than ever. We are not saying to remain silent, flatter, or compromise. Instead, advise, be patient, and show forbearance for the sake of Allah, and your affairs will be upright. O our sons! Be forebearing towards one another and and (strengthen your) brotherhood. I advise you, my brothers, to fear Allah and to be conscious of Him, establish brotherhood, cooperate in righteousness and piety, while distanced from the causes of strife and (blameworthy) differing.

Source: An Except from “Adh-Dharee’ah Ilaa Bayaan Maqaasid Kitaab Ash- Sharee’ah 2/576

Exaggeration and Diversionary Strategy in Critiquing the Pronunciations of Certain Students

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Petty Mu’mayy’iah’s Exaggeration and Diversionary Strategy in Critiquing the Pronunciations of Some Students of Knowledge

It was said to Imam Abdul Aziz bin Baz, may Allah have mercy upon him: The questioner says: “Indeed, my reading is weak, while reading the Quran. Am I sinful in this case?”

Response: You are not sinful, but you should strive to read well. The Prophet, peace and blessings of Allah be upon him, said in an authentic hadith: “The one who is proficient with the Qur’an will be with the noble and righteous scribes (the angels), and the one who reads it and trip over his tongue, finding it difficult, will have two rewards.” Therefore, when you read the Quran, put in the effort, even if it is difficult for you, even if you are weak in it, for indeed, you will be rewarded. You have two rewards – [reward] for reading and striving, reward for the reading and another for your struggle and effort. If you have the opportunity to read to someone who can teach and benefit you, this is what is befitting, that you should seek out someone to whom you can read in the mosque, at home, or in their home, so you can benefit and improve your reading. [1]

It was said to Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, “A question from brothers Ahmad Ibrahim Ali Abu Sa’ud, Abdu Abdul Qadir As-Sawy and Sa’eed Fahim Qutb. They send this question saying: Is it permissible for a man who struggles with reading to recite the Quran, or is this prohibited for him?”

Response: It is legislated for him to read the Quran even if he is weak in reading, even if he trips over his tongue in it. It is legislated for a Muslim to give concern to the Qur’an, he reads and learns, even if he trips over his tongue. For indeed, when he continues in recitation, his recitation becomes good gradually. The Prophet Muhammad (peace and blessings of Allah be upon him, said: “The one who is proficient with the Qur’an will be with the noble and righteous scribes (the angels), and the one who reads it and trip over his tongue, finding it difficult, will have two rewards.” This is something great. The Prophet, peace and blessings of Allah be upon him, stated that they have two rewards. He benefits through recitation because he strives – one reward for recitation and another reward for their struggle in doing so. It is legislated for every Muslim (male and female) to give concern to the Qur’an and to increase their reading of it, even if it involves some tripping of the tongue, until the recitation becomes good. A person should learn to read by practicing with a brother, father, colleague, or anyone from the people of the Qur’an so that he guides and helps him. Likewise, a woman should read to her sisters if they are more knowledgeable, or with their mothers, fathers, husbands, or brothers. They can also seek a teacher or go to her through the proper channel, in order to learn, even if she trips over her tongue. This is because tripping over the tongue ceases through continuous reading. [2]

Mispronunciations In The Arabic Language

Al-Khatib Al-Baghdadi, may Allah have mercy upon him, reported with a sound chain of narration from Abu Abdur-Rahman Al-Nasaa’ee, may Allah have mercy upon him, who stated: “Mistakes in pronunciation are not criticised among the Muhadditheen, as Ismail Ibn Abee Khalid, may Allah have mercy upon him, made errors, as did Sufyan, Malik Ibn Anas, and others among the Muhadditheen, may Allah have mercy upon them”. [3]

It is evident from these scholars’ statements that individuals should not be held accountable for mispronunciations as long as they are making an effort to improve; in fact, they are rewarded for their efforts. Thus, it is trivial for anyone to turn this matter into a point of blame or criticism against any student of knowledge, particularly those who are recognised for their steadfastness and have received recommendations from senior Salafi scholars like Al-Allamah Rabee, may Allah preserve him, Al-Allamah Ubaid Bin Abdillah Al-Jabiri, Al-Allamah Abdullah Al-Ghudiyaan, may Allah have mercy upon him, and others.

Secondly, the comments from petty critics become increasingly ridiculous when they attempt to use this as a measure to claim that those they deem to mispronounce words are incapable of reciting properly, yet they still choose to criticise others. In reality, these critics are trying to link two completely unrelated issues. One pertains to an individual’s personal effort to enhance their recitation skills, while the other involves the principles of promoting good and preventing wrongdoing, along with adhering to evidence. A person’s level of recitation, whether poor or skilled, does not determine the validity or invalidity of the evidence they present to highlight someone else’s mistake in a matter that requires clear and sound proof. Furthermore, none is given precedence over sound knowledge based proofs.

Imam Ash-Shaatibi, may Allah have mercy upon him, stated:

Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically- the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]

He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [4]

Imam Ash-Shawkani- may Allah have mercy upon him- said:

Know that when differing arise among Muslims regarding whether this thing (matter) is a Bidah or not a Bidah, (something) disliked or not disliked, prohibited, or not prohibited, or other than that, there is a consensus among Muslims (i.e. their scholars) —both the early generations and those that followed, from the era of the Companions to the present day, which is the thirteenth century since the advent of the Prophethood—that the obligation in any differing – in any issue among the issues of the religion – between Imams of Ijtihad is to refer back to the Book of Allah, the Exalted, and the Sunnah of His Messenger, as stated in Allāh’s Book:

فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger. [An-Nisa 59]

The meaning of referring back to Allah, the Exalted, is to refer to His Book, and the meaning of referring to His Messenger, peace and blessings of Allāh be upon him, is to refer to his Sunnah after his passing. This is a matter about which there is no differing among the Muslims.

If a Mujtahid among the Mujtahideen says that this (thing) is lawful while another says this (thing) is unlawful, neither is any of the two more entitled to the truth than the other, even if he possesses more knowledge, older, or closer to the (early era of Islam). This is because each of them is a servant of Allāh among the servants of Allāh, (required) to worship (Allāh) based on what is found in the pure Sharia- that which is found in Allāh’s Book and the Sunnah of His Messenger, and what is required of him is required of other than him among Allāh’s servants. His abundant knowledge, the attainment of the level of Ijtihad, or even surpassing it, does not exempt him from any of the religious laws legislated by Allah for His servants, nor do they exclude him from those who have reached the age in which one is held accountable for his actions among the servants (of Allāh). [5]

Al-Allamah Rabee also said, “The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] [6]

And Allah knows best

[1] Paraphrased:
https://binbaz.org.sa/fatwas/13361/%D9%87%D9%84-%D9%8A%D8%A7%D8%AB%D9%85-%D9%85%D9%86-%D9%8A%D9%82%D8%B1%D8%A7-%D8%A7%D9%84%D9%82%D8%B1%D8%A7%D9%86-%D9%88%D9%87%D9%88-%D9%84%D8%A7-%D9%8A%D8%AD%D8%B3%D9%86-%D8%A7%D9%84%D9%82%D8%B1%D8%A7%D8%A1%D8%A9

السؤال:
يقول: إن قراءتي ضعيفة، وأقرأ القرآن، هل أكون آثم والحالة هذه؟
لست بآثم، ولكن عليك أن تجتهد في القراءة الطيبة، يقول النبي ﷺ في الحديث الصحيح: الماهر بالقرآن مع السفرة الكرام البررة، والذي يقرأ القرآن، وهو عليه شاق، ويتتعتع فيه له أجران فأنت إذا قرأت القرآن تجتهد في قراءته، ولو أن عليك مشقة، ولو أنك ضعيف فيه، فإنك مأجور، لك أجران بالقراءة وبالاجتهاد، أجر عن قراءتك، وأجر عن تعبك واجتهادك، وإذا تيسر لك أن تقرأه على من يعلمك ويفيدك، فهذا هو الذي ينبغي، أن تجتهد في التماس من تقرأ عليه في المسجد، أو في البيت، أو في بيته، حتى تستفيد وحتى تستقيم قراءتك، نعم.

[2] Paraphrased:
https://binbaz.org.sa/fatwas/8505/%D8%AD%D9%83%D9%85-%D9%82%D8%B1%D8%A7%D8%A1%D8%A9-%D8%A7%D9%84%D9%82%D8%B1%D8%A7%D9%86-%D9%84%D9%85%D9%86-%D9%84%D8%A7-%D9%8A%D8%AD%D8%B3%D9%86-%D8%AA%D9%84%D8%A7%D9%88%D8%AA%D9%87

السؤال: من الإخوة أحمد إبراهيم علي أبو السعود وعبده عبدالقادر الصاوي وسعيد فهيم قطب، بعثوا يسألون هذا السؤال: هل يصح لرجل ضعيف في القراءة أن يقرأ القرآن أم أن ذلك محرم عليه؟
الجواب: المشروع له أن يقرأ القرآن ولو كان ضعيفاً في القراءة ولو كان يتتعتع فيه، المشروع للمسلم أن يعتني بالقرآن يقرأ يتعلم ولو تتعتع، فإنه متى استمر في القراءة تحسنت قراءته شيئاً بعد شيء، وقد ثبت عن رسول الله عليه الصلاة والسلام أنه قال : الماهر بالقرآن مع السفرة الكرام البررة، والذي يقرأ القرآن وهو عليه شاق ويتتعتع فيه له أجران هذا شيء عظيم أخبر النبي ﷺ أن له أجران، وهو ينتفع في القراءة؛ لأنه يجاهد، فله أجر عن قراءته وله أجر عن تعبه في ذلك، واجتهاده في ذلك.
فالمشروع لكل مسلم ومسلمة العناية بالقرآن والاستكثار من قراءته، ولو مع التعتعة حتى تستقيم القراءة، يتعلم يقرأ الإنسان على أخيه.. على أبيه.. على زميله.. على من تيسر من أهل القرآن حتى يوجهوه، وحتى يساعدوه، والمرأة كذلك تقرأ على أختها إذا كانت أعلم منها، أو على أمها إن كانت أعلم منها، أو على أبيها أو على زوجها أو على أخيها تقرأ، أو لها معلمة تطلبها أو تذهب إليها، بطريقة سليمة، حتى تتعلم، ولو تتعتعت فإن التتعتع يزول بمواصلة القراءة. نعم

[3] Al-Kifatah 1/555

[4] Al-I’tisam 3/434

[5] Sharh As-Sudoor Bi-Tahreem Raf Al-Quboor pages 1-2

فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين : هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد

[6] Al-Mulakh’khas Al-Jameel Fee Bayaani Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Ta’deel. Page 87

Self-oppression

Written by Abdullah Jallow on . Posted in Basics, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

When a person does not act upon the truth he needs – neither affirms nor loves it, he becomes an oppressor of himself. When he affirms falsehood or loves it, pursuing his own desires, he oppresses himself. This self-oppression stems from following conjecture and that which the soul desires through personal opinions and (vain) desires. Bidah represents the root of evil, and it is tantamount to prioritising one’s intellect over divine revelation and choosing personal desires over obedience to commands; and adhering to guidance is the foundation of goodness, as Allah said:

فَإِمَّا يَأۡتِيَنَّڪُم مِّنِّى هُدً۬ى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشۡقَىٰ

وَمَنۡ أَعۡرَضَ عَن ذِڪۡرِى فَإِنَّ لَهُ ۥ مَعِيشَةً۬ ضَنكً۬ا وَنَحۡشُرُهُ ۥ يَوۡمَ ٱلۡقِيَـٰمَةِ أَعۡمَىٰ

Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery. But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. [Taha  123-124]

Source:
شرحُ حديث ٱللهم إني ظلمت نفسي ظلما كثيرا
Page: 66

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [20 of 80]

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Al-Allamah Rabee Bin Hadi al-Mad’khali, may Allah preserve him, was asked: How do we invite the general people to Salafiyyah- the methodology of the pious predecessors, especially when they are influenced by certain harmful and misguided preachers?

Answer: Allah has provided us with a methodology for inviting others to His path. Allah said to His prophet:

ادْعُ إِلَى سَبِيلِ – رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِين

Invite (mankind, O Muhammad) to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided. [An-Nahl 125]

Inviting to way of Allah with wisdom, which is knowledge, clarification and proof. You should invite the commoner and other than him with knowledge, good manners, gentleness, and leniency, however, the commoner often more receptive. He may accept the truth from you without argument, but if he need to be debated, it may stem from a certain attachment to falsehood, then you should debate in a way that is better.

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ بـ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيُّ حَمِيمٌ وَمَا يُلَقَّهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّنَهَا إِلَّا ذُو حَظٍّ عَظِيم

The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). [Fussilat 34-35]

Majmoo 14/217-218

[16] The Ascent and Decline of The Ottoman Empire

Written by Abdullah Jallow on . Posted in Brotherhood, Charity (Sadaqah), Featured, History of Islam, Morals and Manners - 'Akhlaaq'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Ruler of Khwarezm Requests Protection from Sultan Salim II:

The ruler of Khwarazm complained to Sultan Salim II regarding the Shah of Persia, who was seizing pilgrims from Turkistan as they entered his territory. He also pointed out that after Moscow’s conquest of Astrakhan, the flow of pilgrims and trade had been hindered. In light of these challenges, the Khwarazm ruler, along with the leaders of Bukhara and Samarkand, urged Sultan Salim II to reopen Astrakhan to facilitate the pilgrimage route. The Ottoman Empire responded. Grand Vizier Sokullu Muhammad Pasha prepared a significant military campaign during the years 976-977 AH (1568-1569) aimed at capturing Astrakhan and establishing it as an Ottoman stronghold in the region. Plans were made to construct a canal linking the Volga and Don rivers to enable the passage of ships. This was to help the Ottoman fleet enter the Caspian Sea via the Black Sea, enabling them to stop Russian expansion to the south and push the Persians out of the Caucasus and Azerbaijan. It was also facilitate an invasion of Persia from the north, instead of having to navigate the difficult terrain of Azerbaijan and deal with the enemies of the Safavids and the Crimean Tatars, in order to revive the ancient trade routes that connect Central Asia from east to west. The Ottomans began a project to connect the Don River with the Volga. By the month of Jumada al-Awwal in 977 AH (October 1569), one-third of the canal was completed. However, winter halted the work. At that time, the campaign leader suggested using small ships loaded with cannons and ammunition to attack Astrakhan. Unfortunately, the campaign failed due to natural conditions. Despite this, Sokollu Mehmed Pasha managed to strengthen the Sultan’s control over the princes of Moldavia, Wallachia, and Poland, temporarily blocking Russia’s expansion to the north and west of the Black Sea.

Cyprus:

Italy and Spain recognised the importance of Cyprus, and there were rumours in Europe about forming an alliance against the Sultan. However, nothing was done at the time to save Cyprus from the Ottomans, who invaded the island with overwhelming force. They entered the island easily, and the strong city of Famagusta stood against the Ottomans, led by Pasha and Bragadin, who faced an Ottoman army of one hundred thousand soldiers. The Ottomans used all known siege tactics, including attacks and mining, but these had no effect on the garrison. If a Christian force had arrived to help, the Ottomans would have been in danger. Unfortunately, famine took its toll, and the city surrendered in the spring of 979 AH, August 1571. The Ottoman Empire, after conquering Cyprus, brought many people from Anatolia, whose descendants still live on the island. Although the Orthodox Cypriots welcomed Ottoman rule for saving them from Catholic persecution by Venice for centuries, the Ottoman occupation upset the Catholic state. The Ottoman fleet returned after completing its mission in Abanjani, and most of the soldiers left as winter arrived, marking the end of the battle season and preparing for the next year. [An Excerpt from “Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhood Wa Asbaab As-Sukqoot 6/308-309]

What sparked the continuation of this series? Read here: https://salafidawahmanchester.com/2024/11/22/a-century-after-the-end-of-the-ottoman-empire/

Furthermore, it is essential to ensure that the contributions of those who supported the religion are accurately represented. A thorough examination of Ottoman history and their impact on Europe reveals why certain European historians may attempt to misrepresent their legacy, focusing solely on their shortcomings while downplaying their accomplishments. It is evident that the early Ottomans exhibited a higher moral standard compared to their later counterparts. Therefore, we will not passively accept any distortion of the image of any Muslim, and it is equally unacceptable to misrepresent non-Muslims. Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, highlighted the significant contributions of many non-Arabs to the service of Islam, including the Ottomans. He stated:

“When Muslims conquered different regions of the earth and Islam spread, it appeared as though it began with non-Arabs, until Persians and other non-Arabs became scholars and Imams of mosques, and people learned from them. Many non-Arabs are mentioned in Islamic history as leading the Muslims in knowledge, pronouncing religious verdicts, and other matters. Consider Abu Haneefah (may Allah have mercy on him), who was not Arab, and Imam Al-Bukhaari (may Allah have mercy on him), whose book became an upright example. There is no Muslim who is not familiar with Imam Abu Abdillah Muhammad Bin Isma’eel Al-Bukhaari. And take into account other Imams of Islam other than Al-Bukhari and Abu Haneefah. So, when Islam was implemented, it erased the differences that the people had created; and why did those non-Arabs become the leaders and Imams of the Arabs? That is because they carried the religion, raised the banner of true Islamic monotheism – there is no deity worthy of worship except Allah, and Muhammad is Allah’s Messenger – and because there is no difference in virtue between a non-Arab and an Arab except through fear of Allah. When Muslims disciplined themselves with Islam, there was no dispute between them regarding social class by way of that pre-Islamic dispute and distinction, because they did not accept leadership or give precedence to anyone based on this; rather, they accepted everyone because people are equal in this matter. The Quraish rulership, the Umayyad rulership, and the Abbasid rulership ended; then the Mamluk rulership arose, followed by the rulership of Banee Uthman – meaning in the beginning when it was upright, thus, so the Muslims obeyed them and they became the leaders and rulers because the Muslims saw that there was welfare for the people in doing so. As a result, class distinction and its practise were eradicated from the start, and no one had any reservations about implementing Islam. Islamic history attests to the application of this magnificent principle“.

Gentleness and Tolerance

Written by Abdullah Jallow on . Posted in Brotherhood, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Umar, may Allah be pleased with him, said: Allah’s Messenger, peace and blessings of Allah be upon him, distributed (wealth), so I said, “O Allah’s Messenger! Other people are more entitled to it than these”. He said, “They gave me no option; either they would have asked me in a very harsh manner or they would have considered me miserly, and I am not miserly”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

In this hadith, there is proof to show that the Prophet, peace and blessings of Allah be upon him, was gentle towards his companions because he did not scold Umar Ibn Al-Khattab, may Allah be pleased with him, when he made this suggestion that the ones who did not receive wealth were more worthy of receiving it than those who received it, but the Prophet did not scold him; rather he informed him of the reason behind what he did. This is proof that the Prophet had the highest level of gentleness, good manners, good dealing and beautiful patience. How can this not be when it is the fact that he is Allah’s Messenger and the most virtuous human to be taken as an example in his good manners, gentleness, good dealings with the young, the old, male and female. This is the first matter. Second, the insignificance of the worldly things in the sight of the Prophet because he was not asked anything of worldly wealth, except that he gave it. He never refused to give the one who asked because Allah commanded him, saying: [وَأَمَّا السَّائِلَ فَلاَ تَنْهَرْ – And repulse not the beggar], especially the one who behaved harshly towards him when asking because the worldly things were insignificant to him. He said, “If the world was worth the wing of a fly in the sight of Allah, a disbeliever would not have been given a sip of water from it”.

[at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahadith As-Saheehah 1/152]

Please verify posts from this website

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, Morals and Manners - 'Akhlaaq'.

Assalamu Alaykum Warahmatullahi Wabarakayuhu.

It is essential to scrutinize each post from this website, as there have been attempts by certain groups hostile to Muslims to manipulate the content. Should you encounter any post that seems inconsistent with its title or conveys a message that appears favorable towards specific non-Muslim groups notorious for their violence against Muslims, or statements suggesting hostility towards Muslim rulers, please be assured that it does not originate from this website. Such posts have likely been altered. Our  website technician has already had to remove posts that were added by outside sources. I just deleted a post in Russian that was inserted into the site.

The Weaponisation of Necessities

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sin, Tamyee', Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Weaponisation of Necessities – A Very Harmful Practice Borrowed From Ancient Nations

Allah [The Exalted] said:

أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

Have you not seen (contemplated with your heart) him who disputed with Ibrahim (Abraham) about his Lord (Allah), because Allah had given him the kingdom? When Ibrahim (Abraham) said (to him): “My Lord (Allah) is He Who gives life and causes death.” He said, “I give life and cause death.” Ibrahim (Abraham) said, “Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west.” So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong-doers, etc.). [Al-Baqarah. 258]

Imam Al-Baghawi, may Allah have mercy upon him, said:

There is a difference ofg opinon among (the Mufassiroon) regarding the timing of this debate. Muqatil, may Allah have mercy on him, stated that after Ibrahim, peace be upon him, broke the idols, Namrud imprisoned him and later brought him out to be burned. Namrud asked, “Who is the Lord you urge us to worship?” Ibrahim, peace be upon him, replied, “My Lord is the one who gives life and causes death.” Others say that this (occurred) after Ibrahim was thrown into the fire, during a time of drought when people sought food from Namrud. If someone approached him for food, he would inquire, “Who is your Lord?” If the person responded, “You are my Lord,” he would then offer to sell them food. (1)

[أَلَمۡ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبۡرَٲهِـۧمَ فِى رَبِّهِۦۤ – Have you seen (contemplated with your heart and eyes) him who disputed with Ibrahim (Abraham) about his Lord (Allah)]- Meaning, his insolence, mindlessness, obstinacy, and arguing about matters that are beyond dispute. Nothing led him to this behaviour except because “Allah had given him the kingdom”, thus, he transgressed and rebelled, and perceived himself as the one in command over those beneath him. This led him to argue with Prophet Ibrahim, peace be upon him, regarding the Lordship of Allah, asserting that he possessed the ability to perform actions akin to those of Allah. Prophet Ibrahim said to him, “My Lord is He Who gives life and death” – Meaning, “Allah alone is in absolute control of everything”. Then Ibrahim mentioned two specific affairs – life and death because they are the greatest things in Allah’s absolute control. This is because granting life is the beginning of the worldly life, while death marks the onset of what is to transpire in the afterlife.

So, the one who sought to argue against Ibrahim said, “I give life and cause death”, but never said, “I am The One Who gives life and death” because he could not claim that he was not in need of anyone to interfere in the affair; rather he only claimed that he could do what Allah does by killing someone and sparing someone’s life. Prophet Ibrahim saw the fallacy in his argument and his utterance of speech that is not even worthy of being a Shubhah (i.e. an ambiguity portrayed as wholesome truth) let alone a proof, thus, he said to him, “Verily! Allah causes the sun to rise from the east”- Meaning, Ibrahim mentioned something that can be clearly seen and affirmed by everyone including this disbeliever; “Then cause it you to rise from the west”- Meaning, this compelled him to bring proof if he was truthful in his claim. When Ibrahim uttered this to him about which he neither had the ability to present an ambiguity to make Ibrahim’s proof look confusing nor could he find something to disparage it, he was utterly defeated – lost for an answer, his proof cut off and his ambiguous statement toppled. (2)

The Quraish Attempted to Starve The Prophet and His Close Relatives

Abu Hurairah, may Allah be pleased with him, reported: On the Day of Nahr at Mina, the Prophet [peace and blessings of Allah be upon him] said, “Tomorrow we shall stay at Khaif Bani Kinana where the pagans had taken the oath of disbelief.” He meant (by that place) Al-Muhassab where the Quraish tribe and Banu Kinaanah concluded a contract against Banu Haashim and Banu Abdul-Muttalib or Banu Al-Muttalib that they would not intermarry with them or deal with them in business until they handed over the Prophet to them. (3)

Usamah Bin Zayd, may Allah be pleased with him, said: I asked the Prophet, peace and blessings of Allah be upon him, during his Hajj,”O Allah’s Messenger! Where will you stay tomorrow?” He said, “Has Aqeel left for us any house?” He then added, “Tomorrow we will stay at Khaif Bani Kinana, i.e. Al-Muhassab, where Quraish (polytheists) took an oath of disbelief in that Banu Kinana allied with Quraish against Banu Hashim on the terms that they would not deal with the members of the tribe or give them shelter.” (4)

The incident mentioned in the above narrations took place when the Makkan polytheists had a meeting at a place called the Valley of Al-Muhassab, where they established an alliance against Banu Hashim and Banu Al-Muttalib. They agreed not to have any business transactions with them, no marriage ties, no visits, and no verbal communication with the Prophet [peace and blessings of Allah be upon him] and those who aided him. So, Abu Talib – the Prophet’s uncle who stood by him at the time – decided to move to a valley in the eastern suburbs of Makkah, then Banu Hashim and Banu Al-Muttalib also moved and they were all confined to a narrow passage. They remained in that situation for three years- from the 7th year of the Prophet’s Prophethood until the 10th year. It was a very repressive embargo that brought extreme hardship, and in addition to this, the vile polytheists bought everything that reached Makkah in order that nothing reached Banu Al-Mutallib and Banu Haashim. The situation became so bad that they had to eat the leaves of trees and animal skins, and children constantly cried due to hunger. They had nothing besides very little provision that was sometimes delivered secretly by some people in Makkah who sympathised with them. During the sacred months when fighting was not permitted, they used to go and buy provisions, but the prices of goods were inflated so that they would not be able to afford them. However, this great hardship never stopped the Prophet [peace and blessings of Allah be upon him] from calling to the truth, rather he used to go to the Kabah and call people to Islam. By the grace of Allah, the agreement between the polytheists ended in the 10th year of the Prophet’s Prophethood, because some of them could no longer bear to see their relatives in that situation. (5)

The Quraish implored the Prophet to refrain from interfering with their food supplies, even though they had previously engaged in the same wrongdoing when they were in a position of power

Abu Hurairah, may Allah be pleased with him] reported: “The Prophet, peace and blessings of Allah be upon him, sent a troop of fighters towards Najd and they brought a man from the tribe of Banu Haneefah who was called Thumamah bin Uthaal. He was then tied to one of the pillars of the Masjid. The Prophet went to him and said, “What have you got, O Thumama?” He replied, “I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.” So, he was left till the next day when again the Prophet said to him, “What have you got, O Thumama?” He said, “What I have already told you”. The Prophet left him till the day after, and said to him again, “What have you got, O Thumama?” He said, “I have got what I told you. So the Prophet said, “Set him free”. Then Thumamah) went to a garden of date palm trees near the Masjid, took a bath, entered the Masjid, and then said, “I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Messenger! By Allah, O Muhammad! There was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me. By Allah, there was no religion most disliked by me than yours, but now it is the most beloved religion to me. By Allah, there was no town most disliked by me than your town, but now it is the most beloved town to me. Your troops arrested me (at the time) when I was intending to perform the `Umra. And now what do you think?” The Prophet gave him good tidings of good in this world and the next, and ordered him to perform the `Umra. So when he came to Makkah, someone said to him, “You have become a Sabian?” He replied, “No! By Allah, I have submitted to Islam with Muhammad, Allah’s Messenger. No, by Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” (6)

The Prophet asked Thumamah, “What have you got O Thumamah?” He replied that he has good thoughts about the Prophet- Meaning, “You O Muhammad never oppress anyone, rather you are from those who pardon and do good”. So after he was set free, he entered Makkah to perform Umrah and then pronounced the Talbilya and he was the first to enter Makkah in that manner, so Quraish grabbed him and said, “You have the audacity to do this to us”, and they wanted to kill him; then a person amongst the Quraish said, “Leave him because you are in need of food from Yamaamah (i.e. from his land)”, so they released him. Then he said to them, “By Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission.” Ibn Hisham said, “Then Thumamah returned to Yamamah and prevented the Quraish from bringing any food to Makkah, so the Quraish wrote to the Prophet saying, “Indeed, you command people to keep good the ties of kinship”, so the Prophet wrote to Thumamah to allow them to transport their food”.(7)

True Believers’ Attitude Towards Feeding Those in Need, Including Captured Combatants

Allah [The Exalted] informed us of some of the qualities of the Abrar [The pious, who fear Allah and avoid evil]: ويُطۡعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ – And they give food, in spite of their love for it]- Meaning, they are in a state in which they love wealth and food, but they give precedence to the love of Allah over the what their souls love and seek to feed the people who deserve and need it the most; [مِسۡكِينً۬ا وَيَتِيمً۬ا وَأَسِيرًا – the Miskin (poor), the orphan, and the captive (8)]; saying, [إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ ٱللَّهِ -We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you] – Meaning, to seek Allaah’s Reward. Mujaahid and Ibn Jubayr [may Allaah have mercy upon them] said, “As for these people, they did not make this statement, but Allaah knows this is what is in their hearts, so He praised them for it as an exhortation for the one who desires to do so”. [لَا نُرِيدُ مِنكُمۡ جَزَآءً۬ – We wish for no reward]- Meaning, by way of actions; [وَلَا شُكُورًا – nor thanks]- Meaning, by way of statement. (9)

[إِنَّا نَخَافُ مِن رَّبِّنَا يَوۡمًا عَبُوسً۬ا قَمۡطَرِيرً۬ا – Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it)]. [فَوَقَٮٰهُمُ ٱللَّهُ شَرَّ ذَٲلِكَ ٱلۡيَوۡمِ وَلَقَّٮٰهُمۡ نَضۡرَةً۬ وَسُرُورً۬ا – So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy]. [Surah Al-Insan. 8-11] [End of quote]

Indeed, the way of the Messenger of Allah [peace and blessings of Allah be upon him] stands as the only truly exemplary path to follow in all matters of life. In our time, we have seen the harsh treatment of prisoners of war by some soldiers acting under the influence of global powers in places like Iraq and Afghanistan. We have also observed the actions of ruthless groups such as Al Qaeda, Al Shabab, ISIS, Boko Haram, and the Zionist army led by Netanyahu, who have committed grave injustices during conflicts. In contrast, we can reflect on the compassionate way the Messenger and his companions treated Thumamah, may Allah be pleased with him. In a similar vein, while it is undeniable that Netanyahu’s Zionist forces have perpetrated a greater number of transgressions than Hamas, it remains utterly indefensible to rationalize Hamas’s assaults on non-combatants and unarmed civilians under Netanyahu’s administration. Read the article: Just Rules of Fighting in the Sharīʿah of Islām Compared to Genocidal, Ethnic-Cleansing, Tribal-Vengeance Doctrines and Excesses of Trojan-Horse Muslim Extremists: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Also, in our era we’ve witnessed some globalists as well as Netanyahu’s henchmen placing sanctions on their opponents, often hurting innocent civilians more than the ones they claim to be targeting. However, consider how the Prophet handled the hostile Quraysh when Thumamah said to them spoke to them, “By Allah! Not a single grain of wheat will come to you from Yamamah unless the Prophet gives his permission”. They wrote to the Messenger and pleaded with him, so he allowed them to freely carry their food, even though they were his staunchest enemies who sought to starve him and Banu Hashim; rather they even attempted to murder him.

We ask Allah to grant us the ability to follow the authentic Sunnah of the Messenger because that is the only path to salvation, as Allah [The Exalted] stated: [لَقَدۡ كَانَ لَكُمۡ فِيہِمۡ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ‌ۚ وَمَن يَتَوَلَّ فَإِنَّ ٱللَّهَ هُوَ ٱلۡغَنِىُّ ٱلۡحَمِيدُ – Certainly, there has been in them an excellent example for you to follow, for those who look forward to (the Meeting with) Allah (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allah is Rich (Free of all wants), Worthy of all Praise]. [Surah Al-Mumtahinah. 6]

[1] An Excerpt from Tafsir Al-Baghawi

[2] An Excerpt from Tafseer As-Sadi.

[3] Al-Bukhari. 1590

[4] Al-Bukhari. 3058

[5] Zadul Ma’ad 3/31 and Seerah Ibn Hisham 1/350

[6] Al-Bukhari. 4372

[7] Fat’hul Bari Sharh Sahih Al-Bukhari 8/110-111 and Al-Hulalul Ibreeziyyah Min at-Taleeqaat al-Baaziyyah Alaa Sahih Al-Bukhari 3/319

[8] Tafsir as-Sadi]

[9] Zadul Maseer Fee Ilmit Tafsir by Imam Ibn Al-Jawzi