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Year: 2025

[36] Ascent and Decline of The Ottoman Empire

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.

Sultan Abdul Hamid I

continued……..

Medhat Pasha was accused of murdering Sultan Abdul Aziz. Sultan Abdul Hamid established a committee to investigate the matter and subsequently brought the accused to trial, where they were found guilty. Medhat Pasha was sentenced to death, but Sultan Abdul Hamid intervened, reducing the sentence to imprisonment. He was then exiled to Hijaz, where the military prison was located.

The constitution established a separation of powers in appearance rather than in reality. Additionally, the changes made to the governance system under it were simply transformative; (but) no one considered reducing the sultan’s sovereignty. The constitution also established that the Sultan was not answerable to anyone for his actions. As a result, the constitution was linked to him personally. He had the sole power to appoint and remove ministers, negotiate treaties, declare war, and create peace agreements. He served as the supreme commander of the military and could issue all laws in various areas without needing parliament’s approval. Moreover, the extensive powers given to the sultan by the constitution restricted the Prime Minister’s authority, relegating him to a minor role in governance. The constitution stated that members of parliament have the freedom to express their opinions and vote, and they could only be prosecuted if they violated the council’s laws. It designated Ottoman Turkish as the official language of the state for discussions in all sessions. It also specified that voting could be in private or public depending on the circumstances, and that the House of Representatives must approve the budget without interference from the sultan.

Regarding individual rights, the constitution declared that Ottomanism is the official policy of the state within the framework of the principle of equality established by regulations. The constitution granted Ottoman status to all citizens of the state, regardless of their religion, and emphasised personal freedom. It stated that all Ottomans are equal before the law and entitled to the same rights while being subject to the same duties. Additionally, the constitution affirmed the independence of the judiciary, allowing non-Muslims to refer to their own religious courts for matters related to their religious affairs.

Sultan Abdul Hamid ordered the implementation of the constitution and the holding of general elections, which were the first of their kind in Ottoman history. These elections resulted in the representation of Muslims with 71 seats, Christians with 44 seats, and Jews with 4 seats. The first Ottoman Parliament convened on March 29, 1877 (1294 AH), with the Senate consisting of 26 appointed members, including 21 Muslims, while the House of Representatives had 120 members. Some Arab representatives played a significant role, but the duration of the Assembly was short. Before the Assembly could hold its second session, on February 13, 1878 (1296 AH), the representatives requested that three ministers appear before the Assembly to defend themselves against the accusations made against them. However, Sultan Abdul Hamid decided to dissolve the Assembly and ordered the representatives to return to their countries, exiling and removing the prominent ones. Thus, the total duration of the Assembly during its first and second sessions was twelve months and twenty-five days. This Assembly was not called to meet again for thirty years, during which the Assembly hall was never opened even once.

Sultan Abdul Hamid was forced to announce the constitution due to pressure from the Masons led by Medhat Pasha. Therefore, when he had the chance, he suspended the council. He was against democracy and constitutional rule, which in Ottoman terms is known as (conditionality), meaning the ruler’s powers are limited. He viewed this as a Western idea and opposed those who advocated for it, particularly Medhat Pasha. He criticised his minister by saying: “He only saw the benefits of constitutional rule in Europe, but he did not study the reasons for this conditionality or its other effects. Medical prescriptions do not work for every patient or every constitution. I believe that the principles of conditionality are not suitable for every nation or every cultural environment. I once thought it was beneficial, but now I am convinced of its harm”.

The sultan had his reasons for this, including the poor handling by the proponents of the constitution in their initial response to the sultan’s ideas. For instance: The government requested the sultan, at the time of announcing the constitution, to sign some decisions, including the appointment of Christian governors in provinces where most of the population is Muslim, and a decision to accept Christian students into the Ottoman military academy, which is the backbone of the Ottoman army. The sultan refused to sign, and all that Medhat Pasha – the minister – could say to the sultan was: “Our aim in announcing the constitution is to end the tyranny of the palace, and Your Majesty must understand your duties”.

One of the reasons Sultan Abdul Hamid rejected the constitutional thought is: The Ottoman Empire is a state that unites various peoples, and constitutionalism in such a state means the death of the original element in the country. Is there even one Indian representative in the English Parliament? Is there even one Algerian representative in the French Parliament?

He did not change his stance on constitutional rule in his state; even after he was deposed, people began to practice constitutional governance. He said: “What happened when I announced the conditionality? Did debts decrease? Did roads, ports, and schools increase? Are the laws now more rational and logical? ! Is personal security now established? Are the people more prosperous? Have deaths decreased and births increased? Is global public opinion now more in our favor than before? A beneficial medicine can become a deadly poison if it is in the hands of those who are not doctors or do not know how to use it properly. I am truly sorry, as events have shown the truth of my words”. He indicates that his stance on constitutional rule is not fixed; if the circumstances in which he governs change, so will his perspective on constitutional governance. In this he states: “It should not be assumed that my thoughts and beliefs are always against the rule based on the principles of conditionality”.

An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/446-449

The bitter truth uttered by a brave person!

Written by Abdullah Jallow on . Posted in Brotherhood, Morals and Manners - 'Akhlaaq'.

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

Imam As-Sadi, may Allah have mercy upon him, stated about bravery:

This is a great quality that Allah commands in many verses about Jihad, praises the people who possess it, declares that it is the path of the Messengers and the Truthful, and forbids its opposite, which is cowardice, dismay, and fear of the creation when striving in Allah’s path. This lofty quality is inherent in a servant of Allah and is strengthened by the Islamic faith – helps to strengthen and calm the heart during important events and difficult situations, and it is a necessity, especially for leaders engaged in important matters. The Qur’an commands a person to fear Allah alone and not the creation, and the person’s heart is strengthened when he fears Allah alone and understands that the creation cannot help or hurt him except by Allah’s Will. His heart is strengthened when he is steadfast and relies on Allah, just as Allah [The Most High] said concerning the best of creation.

ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُواْ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِيمَـٰنً۬ا وَقَالُواْ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَڪِيلُ

Those unto whom the people said, ”Verily, the people have gathered against you (a great army), therefore, fear them.” But it (only) increased them in Faith, and they said: ”Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)” (3:173)

When a person is aware of the reward that results from being strengthened in courage and commitment to the Islamic religion, their strength and bravery increase, just as Allah said:

إِن تَكُونُواْ تَأۡلَمُونَ فَإِنَّهُمۡ يَأۡلَمُونَ كَمَا تَأۡلَمُونَ‌ۖ وَتَرۡجُونَ مِنَ ٱللَّهِ مَا لَا يَرۡجُونَ‌ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا

If you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not] (4:104)

And what is observed and known about the situation and characteristics of the creation is that they do not own any means of benefit, assistance, and protection (unless Allah bestows it on them and makes it effective by His Will), therefore, it must be understood that attaching the heart to them with fear, veneration, awe, fervent desire, and reverence is a loss, rather it is harm. A person is required to attach their fear, hope, expectation, and awe to Allah (Alone), Who (alone) owns everything. Allah is The One who wants the best for you even when you don’t want it for yourself, knows (with perfect, all-encompassing knowledge) what is best for you even when you don’t know it, and makes it possible for you to attain what you are unable to receive on your own. The individual comes to understand that cowardice is a disease and a weakness of the heart that results in the loss of good and advantageous things -affects the helpless, and those affected resemble timid women.

And among the benefits of bravery are the fulfilment of Allah’s and His Messenger’s commands, and (as a result) one is described with the qualities of the people of insight among the men of (sound) understanding. There is no greater way to achieve what is desired and a way to safety from obstacles and troubles when the heart is strengthened by the relief and tranquility Allah places in it. The brave individual is able to guide and benefit the people with wisdom and fair speech in accordance with their various social statuses, but as for the coward, he misses out on a lot of good since fear prevents him from reaping the benefits of his knowledge and from guiding and giving sincere advice to Allah’s servants.

Bravery saves a person from a lot of hardships! When faced with afflictions and calamities, the person finds peace and responds with what Allah loves: patience and firmness, while hoping for Allah’s reward, (but) as for a coward, he becomes distracted when confronted with these affairs, and what is beneficial to him is wasted away. He becomes unsettled due to harbouring harmful thoughts (or views), which result in (other) painful things along with calamities and difficulties, and he loses the benefit and reward for enduring difficulty. This praiseworthy quality (bravery) stems from the excellent and all-inclusive quality of patience. And Allah knows best. [1]

Whenever asked by the youth as to why “person a” refrains from openly supporting “person b” through retweets, despite their remarkable bravery and the bitter truths they express? We reply:

It’s important to understand that there are times when only a handful of individuals openly support the statement of an utterer of bitter truths, even though numerous people privately express their agreement with what he articulates. If someone else had made the same statement, it could have been exploited by certain individuals to create significant chaos, divert attention from more pressing issues, and inflict harm on those who speak the truth, or portray the matter as a personal vendetta. Some people are always eager to twist words, disseminate propaganda, and further alienate the general public from the truth, allowing them to cover their tracks swiftly. Also, sometimes those who refrain from publicly endorsing the bitter truth uttered by a brave person may be individuals who employ careful deliberation. They may resonate with the views of the person but are taking the time to analyse his words, and will eventually support his statements when the timing is right or when absolutely necessary.

At times, the challenge lies specifically within the circumstances of the speaker’s domain and the personal experiences that others have encountered, allowing them to comprehend his sentiments. However, engaging in these matters may be akin to intruding into a situation without the expectation of any subsequent benefits in another domain. Alternatively, the deceivers might perceive their participation as a signal to an impartial observer that those who offer the speaker assistance are merely motivated by a shared adversary. Furthermore, there are instances where some individuals who resonate with the bitter truths uttered by the speaker will bide their time, awaiting the complete context of his assertions, scrutinising them meticulously to avoid a collective oversight that could be exploited by someone lacking evidence.

Therefore, the most important thing is to tell the speaker not lose heart simply because it seems to him that he lacks support because there are situations that demand immediate action without consequences, while others require a more measured response to ensure that the potential harm does not outweigh the intended benefits in specific circumstances and places. However, every honest observer knows that the subject of the remarks is either already recognised for the truths being spoken about him or has previously demonstrated this in particular situations. Therefore, adding any additional words could provide them with a reason to shift focus.

In addition, Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah preserve him, stated:

The obligation of refuting the Mukhaalif is not lifted from the scholar due to anticipation of harm unless it is harm he is not able to bear. Then (in this case), Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the Mubtadi and the Mukhaalif. [2]

Ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance.

[1] An Excerpt from “Fat’hul Raheemil Malikil Allaam Fee Ilmil Aqaa-id Wat-Tawheed Wal Akhlaaq Wal Ahkaam. page 40

An Excerpt from “Al Ajwibah Al Mukhtasar Alaa As’ila Al-Ashrah” page 43-44

An agonising complaint from an African Muslim and its remedy

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

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

Allah, The Most High, said:

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

Verily! Allah will not change the condition of a people as long as they do not change what is in themselves. [Al-Rad: 11]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said: The wording of this verse shows that Allah) does not remove His blessings which He bestowed upon His servants until they (abandon) obedience to Him and disobey Him. [1]

فَلْيَحْذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِۦٓ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. [Al-Nur 63]

The complainer said:

We were ravaged by merciless conquests, unjust enslavement, and imperial deceit. Whenever a noble leader arose from our ranks to champion the unwavering struggle for our liberation from the mental bondage imposed upon us, the signs of this mental subjugation favour the oppressor, despite the physical shackles of slavery having long since vanished. Yet, the chains of our minds continue to imprison many; not through the savagery of colonialism, but through the weight of debt; not with lashes, but via multinational corporations; not by enforcing compliance through colonial statutes, but through economic coercion, cultural hegemony that seeks to alter Islamic tenets, and efforts to suppress the truth. Those who dare to confront this injustice are met with assassination, conspiracy, or exile, orchestrated by foreign agents and their local collaborators – the betrayers among us.

We stand against our rulers in defense of the outsider, and in this endeavour, we acknowledge our failure to rebuild despite our suffering. We are not turning to the divine texts of the Qur’an and Sunnah for wisdom, even as we endure wounds, nor are we seeking solidarity in all that is beloved to Allah, while resolutely striving to liberate ourselves from oppression. Instead of demanding fairness, fair partnership, and mutual exchange, we find ourselves reliant on handouts.

Those who have been oppressing us did not achieve dominance through persuasion or a superior belief system; rather, it was our separation from the Qur’an and Sunnah that allowed them to plunder our resources and invade our territories. This has led to our demoralisation, destabilisation, discrediting, and the destruction of all our efforts. What they fear most is our unity on the path of the Salaf. They understand that through this unity, the world they aspire to create to keep us subservient will no longer be a comfortable haven for them, and they will be unable to exploit us as intermediaries and brokers of their interests at the cost of our well-being. Anyone who critically expresses concern regarding the neocolonial oppressor and take bold steps for self-determination is labeled a radical and deemed a dangerous anti-Western agitator. In this manner, they monopolisze narratives, utilisng distortions that are clouded by falsehoods. They portray us as beings devoid of humanity, savages existing outside the bounds of civilization, wretches in need of salvation, famished individuals, afflicted by disease, chaos, terror, devoid of hope, success, development, and honor.

Despite the abundance of resources on our continent, we remain the most impoverished. Our land is rich in cobalt, essential for the functioning of cell phones and electric vehicles. This cobalt is sourced from our continent, yet the majority of our population cannot afford such devices. Additionally, our continent boasts extensive reserves of platinum, crucial for electronic gadgets and medical implants. However, even with this platinum originating from our land, we find ourselves paralyzed by rampant unemployment. Our continent is also rich in gold, yet our people are mired in poverty. Furthermore, we possess diamonds that are extracted by oppressors, while our miners struggle to survive on meager wages. Lastly, our continent is endowed with vast quantities of uranium, which powers the nuclear plants of our oppressors and illuminates their cities, while our villages remain shrouded in darkness. [End of quote]

Following this agonising complaint, the reply consisted solely of the particulars outlined in the article below: https://abukhadeejah.com/state-of-ummah-causes-of-weakness-means-of-rectification-ebook/

[1] Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibnu Qayyim Al-Jawziyyah. 2/80

“Ostentatious Charity Followed by Harm” – A Vice In Our Era

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

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

Allah [The Exalted] said:

قَوۡلٌ۬ مَّعۡرُوفٌ۬ وَمَغۡفِرَةٌ خَيۡرٌ۬ مِّن صَدَقَةٍ۬ يَتۡبَعُهَآ أَذً۬ى‌ۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬

Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing. [Al-Baqarah. 263]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated:

Allah informed us that kind speech- which all hearts recognise and do not reject; and forgiveness- to pardon the one who treated you badly, are better than charity that is followed by harm. Kind speech is good treatment and charity through speech; and forgiveness is good treatment by way of refraining from retaliation and holding someone responsible. These are two types of good treatments. As for charity followed by harm, it is a good deed that is followed by its nullifier, and there is no doubt that two good deeds are better than a good dead that is nullified. This also includes the forgiveness shown by the person when he encounters some harm and harsh behaviour from the one who he could not fulfil his request; therefore, showing forgiveness to him would be better than giving him charity and then harming him. Speaking kindly to him, refraining (from retaliation) and forgiving him is better for you than giving him charity and then harming him.

Then Allah, The Most High, ended this verse with the mention of two of His Attributes which are suitable for mention in this affair, saying: [وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬- and He is Most-Forbearing]. Indeed, Allah is not in need of you and nothing (from the benefits of) your charity reaches him, rather all the abundant good in this charity and its benefits returns to you and not to Allah [Glorified and Exalted be He]. Therefore, how can one flaunt through his spending and causes harm while Allah is completely not in need of it and everything else besides it. In addition to this, Allah is forbearing because He does not hasten punishment against the one who flaunts. Allah is completely free from need in every way and He is the One described as One with forbearance, the one who overlooks and forgives, alongside the fact that He bestows His vast favours and ample gifts; then how can one of you harm another person by flaunting and offending, even though what you give is little, and you are weak and poor (in the sight of Allah). Then Allah said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَـٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُ ۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ فَمَثَلُهُ ۥ كَمَثَلِ صَفۡوَانٍ عَلَيۡهِ تُرَابٌ۬ فَأَصَابَهُ ۥ وَابِلٌ۬ فَتَرَڪَهُ ۥ صَلۡدً۬ا‌ۖ لَّا يَقۡدِرُونَ عَلَىٰ شَىۡءٍ۬ مِّمَّا ڪَسَبُواْ‌ۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلۡكَـٰفِرِينَ

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. [Al-Baqarah 264]

This spender, whose spending has been nullified, is likened to a Safwaan – a rock with a smooth, flat, and slippery surface and with dust on it. Then heavy rain falls on it, washing away the dust and leaving it bare, devoid of any vegetation or growth. This is one of the finest and most profound parables because it draws a parallel between the heart of such a spender, who flaunts and his spending is devoid of belief in Allah and the Last Day, to the rock itself, symbolising hardness, rigidity, and lack of benefit. It demonstrates the impact of charity represented by the fine dust on the rock, and the heavy rain that washes it away, mirroring the nullification and removal of the spender’s charity. Consequently, the spender is unable to reap any rewards from his charity, as it has been nullified and removed.

Another perspective on this is that (even though) someone spends for something other than the sake of Allah, it may seem like they have performed a deed that will be rewarded. So, it seems as if it is made to grow like the grain that is sown in fertile soil and it grows seven ears, and each era has a hundred grains. However, hidden behind this spending there is something that prevents it from gaining anything, just like a rock hidden beneath the soil that stops seeds from sprouting and growing. [An Excerpt from ‘Tareeq Al-Hijratayn. pages 452-454]

The strategy employed by the genocidal Netanyahu and some of his associates involves a constant denial of the starvation occurring in Gaza, which is one of his cruel tactics. When even his allies ramp up their calls for a ceasefire and for sufficient aid to be allowed into Gaza or other areas, a new issue arises. As soon as the Palestinians hear that aid is available at a specific location, they immediately set out in droves to that site. This creates the first hurdle in the aid distribution process, as a starving, terrified, and desperate populace rushes to seize as many supplies as they can. Consequently, this desperation and instinct for survival lead to chaos during the distribution, particularly when aid is left in an area where tens of thousands of people converge to grab whatever they can.

Undoubtedly, this method of distributing aid in such an environment and under these conditions resembles tossing chicken feed to a flock of chickens. Consequently, those who can snatch up more than others will do so, leaving some without their rightful portion. Furthermore, the amount of aid available may be insufficient due to limitations imposed by Netanyahu’s Zionist army. This orchestrated or forced chaos typically does not arise when aid is distributed by organizations independent of Netanyahu’s administration, as it is widely recognized that his Zionist government tends to exploit essential resources while continuing its genocidal actions.

How can one possibly anticipate that aid will be allocated efficiently when every individual in Gaza is deemed a target by the Zionist military, including civil servants? Given that this scenario has become the standard whenever the Zionists meddle with aid distribution, they aim to achieve two objectives simultaneously: they often rationalise their obstruction of food supplies by asserting that the aid would benefit Hamas, thus providing them with a pretext to starve the Palestinians and accomplish their objective of displacing them from Gaza. Concurrently, their media propaganda apparatus, along with numerous supportive writers on websites, Twitter, and various social media platforms, employs diverse arguments to reinforce the notion that Netanyahu’s administration bears no responsibility, which is typically the position of these writers unless they encounter situations where there is no room to obscure the truth or distort its reality.

Every discerning observer understands that the objective of numerous writers within the Zionist Media, along with their supporters, is to manipulate the narrative by utilising various writers who will reiterate the same claims, intertwining some truths with fabrications, exaggerations, misrepresentations, and emotional appeals. This strategy serves to amplify their assertions, undermine the rights of Palestinians, invoke anti-Semitism where it is unjustified, blur the lines of the discourse, distort its realities, and provide cover for the genocidal Netanyahu to perpetuate the slaughter of Palestinians under the pretense of self-defense and retaliation. Those who dare to question this and advocate for an immediate cessation of the killings are labeled as anti-Semites, self-hating Jews, or terrorist sympathizers, yet the slaughter, starvation, and genocide continue unabated. Many Jews, Christians, and others oppose this brutality simply because it is considered repugnant by anyone possessing a modicum of decency, justice, mercy, and common sense.

It is unequivocal that anyone possessing even a modicum of common sense cannot endorse the actions executed by Hamas against defenseless civilians and non-combatants on October 7th. Nevertheless, there can be no justification for Netanyahu’s genocidal measures and the starvation inflicted upon a populace he aims to displace or further subjugate. No one has articulated this matter more clearly or powerfully than Prince Turki Al-Faisal in his remarks regarding both Hamas and Netanyahu’s administration. You may listen to it here: https://www.youtube.com/watch?v=Z3-cWyFcK5w

Any distribution of aid overseen by Netanyahu’s administration, or any organisation that is affiliated with them, is merely a pretentious and deceptive exhibition of compassion, simultaneously inflicting harm and devastation. Allah is all aware of their intentions. Allah said:

وَلَا تَحْسَبَنَّ ٱللَّهَ غَٰفِلًا عَمَّا يَعْمَلُ ٱلظَّٰلِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ ٱلْأَبْصَٰرُ
مُهْطِعِينَ مُقْنِعِى رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْـِٔدَتُهُمْ هَوَآءٌ

And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day (i.e. the Day of Judgement) when eyes will stare [in horror]. (They will be) hastening forward with necks outstretched, their heads raised up (towards the sky), their gaze returning not towards them and their hearts empty (from thinking because of extreme fear). [Ibrahim 42-43]

It used to be said that whoever perpetrates these three acts will be haunted by them:

Rebellion against Allah’s commandments

Allah [The Most High] said:

يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ
O mankind! Your rebellion (disobedience to Allah) is only against your ownselves. [Yunus 23]

Evil plotting

Allah [The Most High] said:
وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ
But the evil plot encompasses only him who makes it. [Faatir: 43]

Breaking pledges

Allah [The Most High] said:

فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ
Then whosoever breaks his pledge only breaks it to his own harm.[Al-Fath: 10]

[Kitaab Uyoon al-Akhbaar by Ibn Qutaybah 1/149

Resources in the world are not enough for everyone

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

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

Allah, The Exalted, said:

وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ
مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَآ أُرِيدُ أَن يُطْعِمُونِ
إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ

And I did not create the Jinn and Men except to worship Me. I desire not from them any provision, and nor do I desire that they feed Me. (On the contrary), it is Allāh who is the Great Provider, the possessor of mighty strength. [1]

Have you come across this continent that the French neocolonialists deem impoverished, yet they refuse to permit its people to manage their own resources?! This continent is so rich that even after 600 years of exploitation, its wealth remains abundant. It is the second largest continent globally, following Asia, with a total land area of approximately 30.37 million square kilometers, encompassing 20 percent of the Earth’s total land area. This landmass surpasses the combined size of China, the USA, India, Japan, and all of Europe. It boasts the highest number of countries, totaling 54, and ranks second in arable land, only behind Asia. However, from December to March each year, farming capabilities in some regions of Asia diminish significantly, as 30 to 40 percent of its lands are blanketed in snow. In contrast, this continent has less than 1 percent of its land area affected by snow, and sunlight is predominantly consistent throughout the year, ensuring solar energy is perpetually available when required.

The Sahara Desert, spanning 9.2 million square kilometers, holds the title of the world’s largest hot desert. The Congo Rainforest is the second largest rainforest globally, following the Amazon in Brazil. The Nile River, at a length of 6,650 kilometers, is recognised as the longest river in the world. Allah has blessed this continent with a plethora of natural resources, including gold, diamonds, copper, platinum, cocoa, oil and gas, uranium, along with untapped resources. Furthermore, this continent is home to a wide array of diverse medicinal herbs and boasts the youngest populations, with 40 to 45 percent averaging an age of 19 years. This short account pertains solely to one continent; however, what of the others that are also rich in resources? Thus, poverty is not merely the lack of resources. Rather, the core issue lies in the actions of humanity, encompassing both the oppressed and the oppressor.

Allah, The Most High, said:

ظَهَرَ ٱلۡفَسَادُ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ بِمَا كَسَبَتۡ أَيۡدِى ٱلنَّاسِ لِيُذِيقَهُم بَعۡضَ ٱلَّذِى عَمِلُواْ لَعَلَّهُمۡ يَرۡجِعُونَ

Evil (sins and disobedience of Allah, etc.) has appeared on land and sea because of what the hands of men have earned. Al-Rum. 41]

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

This verse was revealed regarding the circumstances of the world, the relationship between it and the events that occur. You see how the occurrence of those evil actions and defects (of the people) affects the harvest, vegetation and the animals in every era, and the manner in which those evils necessitate other evils. And whenever the people initiate oppression and wickedness, their Lord, The Blessed and Most High, brings about- from those evils and defects – deficiencies and harm in their nourishments, fruits, atmospheres, bodies, outward appearances and manners, as a justification for their deeds, acts of oppression and wickedness. The majority of the illnesses and the general evils are remnants of the punishment afflicted upon the people of the previous nations; then there remained from that what remains, as a surprise punishment against those who remain upon the (evil) deeds of those previous nations. This is a just judgement and decree. [2]

[1] https://www.thenoblequran.com/q/#/search/51_L56 https://www.thenoblequran.com/q/#/verse/51/57

[2] An Excerpt from ‘Badaa’i-ul At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah. 2/313

O Seth J Frantzman! Tidy up your backyard as well

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

Allah said:

أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ

Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture [the Taurat (Torah)]! Have you then no sense? [Al-Baqarah 44]

The title of Seth’s article may suggest to the unsuspecting readers that there are no significant issues within the ranks of the Zionists. There is no doubt that the Hoothiies and other proponents of Bidah manipulate the youth with their Bidah and superstitions. Likewise, it is undeniable that there are Zionists who indoctrinate their young people through the ideology of Zionism. In the two links that will be provided, there are statements and positions that vividly demonstrate the extremism of certain individuals raised under the ideology of the Zionists. Seth must recognise this as extremism; however, we typically do not anticipate him or others to acknowledge it due to their double standards, biased opinions, and a pronounced sense of self-entitlement. The Zionist extremists mentioned in the links include Yair Netanyahu, the son of Netanyahu, Eli Yishai, Bezalel Smotrich, Tally Gotliv, Itamar Ben Gvir, Arieh King, and the creators of “The Friendship Song.” Additionally, the aforementioned links showcase examples of extremism from the Houthis, the Khawarij, and the far-right. Read:

Must take a look at what is happening in their own backyard first

Commending acts of violence by some Jews, Rafidah, Muslims, and Christians

Regarding Netanyahu, his genocidal remarks are also well-known. Read here: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Furthermore, anyone with a shred of common sense cannot support the actions taken by Hamas against unarmed civilians and non-combatants on October 7th. There has been no clearer or stronger explanation of this issue than the statements made by Prince Turki Al-Faisal concerning both Hamas and Netanyahu’s government. You can listen to it here: https://www.youtube.com/watch?v=Z3-cWyFcK5w

Therefore, O Seth J Frantzman! Tidy up your backyard as well!

Every careful observer knows that the aim of many in the Zionist Media and their blind followers aim to shape the narrative by employing various writers who will echo the same assertions, blending some truths with falsehoods, exaggerations, misrepresentations, and emotional appeals until they inflate their claims, undermine the rights of Palestinians, invoke anti-Semitism where it is unwarranted, obscure the lines of the discussion, distort its realities, and buy time for the genocidal Netanyahu to continue the slaughter of Palestinians under the guise of self-defense and retaliation. No rational individual supports the killing of civilians and non-combatants, whether they are Jewish or non-Jewish, so why has it become acceptable to persist in the massacre of Palestinians in the pursuit of Hamas?! Anyone who questions this and calls for an immediate halt to the killings is branded an anti-Semite, a self-hating Jew, or a terrorist sympathizer, yet the slaughter, starvation, and genocide persist. Many Jews, Christians, and others stand against this cruelty simply because it is deemed abhorrent by anyone with a shred of decency, justice, mercy, and common sense.

[35] Ascent and Decline of The Ottoman Empire

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.

Sultan Abdul Hamid I

Continued..

He was appointed to the caliphate following his brother Murad, on Thursday, 11 Sha’ban 1293 AH (31 August 1876), at which time he was thirty-four years old. The ministers, dignitaries, and senior officials from both civilian and military sectors were present at the ceremony in the Tuwaiq Palace. Cannons were fired throughout the empire in celebration of this occasion, and decorations were displayed across all areas of Istanbul for three days. The Grand Vizier sent telegrams to countries around the world to inform them of this event. He appointed Mehmed Pasha as Grand Vizier, and then on December 23, 1293 AH (1876), he announced a constitution that guarantees civil liberties. It established the principle of parliamentary governance. According to this constitution, the parliament was composed of two chambers: the House of Representatives, or Envoys, and the Senate or Council of Elders.

He faced the hardhandedness of the ministers at the onset of his reign, alongside the intensification of their Westernisation policies led by the Young Ottomans Society, which included the educated elite influenced by the West. This group was manipulated by Masonic hands to serve their objectives. The extent of the ministers’ despotism was such that Mehmed Pasha, in his capacity as the head of the Young Ottomans, wrote to Sultan Abdul Hamid at the beginning of his rule (1877): “Our intention in declaring the constitution was solely to eliminate despotism, to clarify Your Majesty’s rights and obligations, to define the roles of ministers, and to ensure the freedom and rights of all individuals, so that the country may advance to higher levels of progress. I will obey your command as long as it does not contradict the interests of the nation.” He stated: “I found that Medhat Pasha appointed himself as a ruler and guardian, and in his dealings, he was far from constitutionalism and closer to despotism”

Medhat Pasha and his Masonic associates were known to indulge in alcohol. Sultan Abdul Hamid noted in his memoirs: “It is well-known that the intellectuals and poets of that era gathered on the evening of the issuance of the Basic Law decree at Medhat Pasha’s palace, not to discuss state matters, but rather to engage in expressions of gratitude and revelry, while consuming wine. Medhat Pasha had been a heavy drinker since his youth, a fact well recognised. The intoxication from the wine coincided with the exhilaration brought about by the announcement of the Basic Law. When Medhat Pasha rose from the dining table, he leaned on the arms of others to avoid falling. As he washed his hands, he addressed his brother-in-law, Tosun Pasha, while his tongue was swaying in his mouth due to the effects of the alcohol: ‘O Pasha! Who can now, after all that I have achieved, remove me from my position? Who? Tell me, how many years will I remain in this supreme position?’ Tosun Pasha responded by saying: ‘If you continue in this manner, it will not be more than a week’. Medhat Pasha, during his private drinking gatherings, would divulge the most sensitive state secrets, and these secrets would spread the following day among the people of Istanbul. One night, Medhat Pasha spoke of his intention to declare a republic in the Ottoman Empire, stating that he would become the President of the new Ottoman Republic, and then its Emperor. This was reminiscent of what had occurred with Napoleon III in France”. [Footnote a]

An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/444-446

Footnote a: The reference to this individual’s alcohol consumption and inebriation is not something we can confirm; rather, the burden of proof lies with the author who made this claim. Given that this is a historical text, readers are encouraged to conduct further research on the subject. Our role is simply to relay what is presented in the historical narrative provided by the author, and we have not encountered any evidence to support or refute the assertions made by the author. Therefore, we withhold judgment regarding him in this context until definitive evidence is presented to us. Similarly, we have no proof to substantiate his involvement in masonic activities; therefore, it is the responsibility of the reader to conduct further investigation.

 

Clapping and Whistling

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

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

Imam Muhammad Ibn Abdil-Wahhab, may Allah have mercy upon him, said: “They (i.e. the pre-Islamic people of ignorance) carried out worship by whistling and clapping their hands”.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

From the affairs (i.e. practices) of the pre-Islamic era of ignorance which Allah’s Messenger, peace and blessings of Allah be upon him, opposed was that they carried out worship – seeking closeness to Allah- through whistling and clapping. Allah, The Most High said:

وَمَا كَانَ صَلاَتُهُمْ عِندَ الْبَيْتِ إِلاَّ مُكَاء وَتَصْدِيَةً َ

And their prayer at the House (Ka’bah) was nothing but whistling and clapping of hands [Al-Anfal 35]

Meaning, the polytheists did not seek closeness to Allah at the noble kabah, except through whistling and clapping. Al-Mukaa means whistling and Tasdeeyah means clapping with the two hands and palms. They used to do this at the House of Allah and called it prayer- seeking nearness to Allah, Glorified and Exalted be He, by through it. This is from the [matters] that the devils among mankind and jinn made fair seeming to them. This is because worship cannot be (carried out) except through that which Allah has legislated; it is Tawqeefiyyah (i.e. established based on the texts of the Shariah). A person should not initiate anything (i.e. acts of worship) or take it from someone else, while it is not legislated by Allah to be established as worship, nor does it have any origin in the Islamic legislation. And from this, the prohibition of these two traits -whistling and clapping- can be established, even if a person does not intend to perform worship through them, because there is resemblance to the polytheists in that.

And (with regards) to clapping, the Prophet, peace and blessings of Allah be upon him,  specifically permitted it for the women when there is a need, such as informing the Imam (i.e. by clapping) if he makes a mistake in the prayer. And that is because of the Fitna – if men are present- that may take place from her voice. It is neither permissible for a man to imitate the unbelievers nor a women by way of clapping. If it the case that clapping is not permissible for men out of necessity with regards to informing the Imam when he makes a mistake in the prayer, rather he informs the Imam by way of Tasbeeh [i.e. saying سبحان الله], then it not being allowed when there is no necessity is even a stronger reason. In this there is rebuttal against those men who whistle in the gatherings in resemblance to the disbelievers.

Source: An Excerpt from Sharh Masaa’il Al-Jaahiliyyah. Page:104-105. Slightly paraphrased