Skip to main content

Author: Abdullah Jallow

[31c] The Ascent and Decline of The Ottoman Empire

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

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

Christian Europe and its Church did not waste much time in capitalising on the circumstances of modernisation and reforms. Just seventeen days after the issuance of the decree, the first missionary expeditions departed from Marseille towards the Ottoman capital, carrying with them their hostile ideas towards Muslims and the Quran, which they accused of prohibiting education. The influence of these reforms quickly spread to the semi-autonomous Arab provinces of the Ottoman Empire. In Tunisia, Muhammad Bey issued the “Ahd al-Aman” in 1857, based on the following principles.

  • Human beings can only achieve success if their freedom is guaranteed and justice serves as a protective barrier against aggression.
  • Complete security.
  • Absolute equality before the law for both Muslims and non-Muslims:
  • Foreigners should enjoy the same rights as Tunisians, be allowed to engage in various types of business, and possess ownership rights. Egypt followed a similar path, with these laws being enacted in Istanbul, Tunisia, and Egypt.

The modernisation efforts, initially a European desire supported by certain elite groups, evolved into official laws in which the Sultan committed to implementing necessary reforms to Westernise Islamic society. The conflict shifted from external pressure on the Ottoman state to an intense internal struggle, characterised by a clash between authorities that opted for, or were compelled to adopt, Western institutions and a society that resisted these changes, relying on scholars, jurists, and preachers who strongly opposed the modernisation movement on the grounds that it contradicted Islamic law. [Footnote a]

One of the most notable features of these reforms was that:

The initial official documents did not derive their authority from Islamic law; instead, they were based on a secular source of legislation inspired by European constitutional experiences. These documents included Western concepts such as “nation,” as reflected in the text, rather than using the term “Ummah.” This marked a significant step towards the separation of religion from the state. [Footnote b]

The concepts of “full security declaration,” “covenant of safety,” and “Council of Representatives,” along with other elements inspired by Western experiences, facilitated a form of legitimacy for the ongoing oppression of the general populace. Additionally, they paved the way for a class of Western merchants and missionaries to align Ottoman society with Western laws and missionary ideologies.

The constitutional framework established by Khedive Ismail and Hayreddin Pasha in 1876 marked a significant milestone in Islamic history. For the first time, a constitution inspired by the French, Belgian, and Swiss models—secular and civil in nature—was implemented within an Islamic state.

The reforms implemented by the Ottoman Empire officially set it on a path toward its decline as an Islamic state. The secularisation of laws, the establishment of institutions operating under civil regulations, and the departure from Islamic legislation in areas such as trade, politics, and economics undermined the Empire’s legitimacy in the eyes of Muslims. Furthermore, the Empire faced internal adversaries, as European encroachment in cultural, economic, and political spheres, coupled with the skepticism of Muslims and religious scholars regarding the state’s actions, initiated a conflict that would persist beyond the fall of the Ottoman Empire and continues to this day.

It is crucial to acknowledge what transpired. Sultan Abdul Hamid II documented his historical testimony in his memoirs, illustrating his efforts to save the Ottoman Empire as it faced significant challenges and was under siege. He was a ruler who understood the true nature of the modernisation movements, which were labeled as the “Reform Movement” to disguise their genuine intentions of aligning the Ottoman state with the West. Consequently, he faced opposition from constitutionalists and the Donme Jews, leading to his eventual deposition. In the later years of his reign, he wrote as a ruler stripped of his will, revealing the realities of renewal and reform:

“The changes they advocate for under the guise of reform will ultimately lead to our decline. One must question why our adversaries, who have made a pact with malevolence, specifically recommend this course of action. It is evident that they are fully aware that reform is a malady rather than a remedy, and it poses a significant threat to the very existence of this empire. If we are to consider implementing any reforms, we must take into account the prevailing conditions within the country and refrain from evaluating the situation based solely on the intellectual standards of a small group of officials. Additionally, we must acknowledge the skepticism of the scholarly class towards all things European. The Europeans mistakenly believe that the only path to salvation lies in wholly adopting their civilization. There is no doubt that our model of development differs from that of Europeans. We must evolve under natural conditions and through our own efforts, while also taking advantage of external circumstances in specific situations. It is profoundly unjust to be accused of opposing everything that originates from the West”.

The balance of justice has accurately assessed the Ottoman reform movement and the ways to benefit from Western civilization. I believe it is beneficial for the esteemed reader to understand Islam’s stance on Western civilization as well as other pre-Islamic cultures, and to explore how one can derive advantages from these civilizations.

The utilization of Western civilization, along with others, can be categorized into three types:

First: The adoption of industries, their foundations, scientific discoveries, experimental sciences, military advancements, and natural sciences such as mathematics, chemistry, physics, engineering, biology, and astronomy. This should be done after careful examination and purification from any influences of ignorance, and then restructured within a framework that aligns with Islamic principles. These elements fall into two categories: one that is obligatory to acquire and adopt, particularly those that are critically needed by Muslims, or those without which certain obligations cannot be fulfilled, such as weaponry and military systems relevant to the call to Islam and jihad. Therefore, anything that Muslims require—within permissible limits—in this area should be embraced and utilized, as Muslims have a rightful claim to it. [Footnote c]

The establishment of an Islamic state necessitates the use of permissible means, which include complete caution and full awareness. Allah has mandated that Muslims take necessary precautions, remain vigilant, and be self-sufficient, avoiding reliance on what is held by non-believers, regardless of the circumstances. [Footnote d]

The second point concerns imitation in acts of worship, beliefs, principles, concepts, perceptions, and philosophical views regarding the universe, life, and humanity, which are related to faith. These matters lack detailed explanation and are unequivocally prohibited. Seeking guidance from non-believers in these areas can lead to apostasy or disbelief if the imitator believes in their validity and adheres to them. At the very least, it is considered sinful due to ignorance of their true nature. [Footnote e]

The third point concerns the imitation of morals, behavioral patterns, etiquette, culture, thought, and artistic production, among other aspects. These matters may either conflict with the fundamental principles and rules of Islam or involve practices that the Sharia prohibits emulating from non-Muslims, rendering them impermissible. Alternatively, they may pertain to issues whose rulings are unclear, which at the very least makes them undesirable. Conversely, what is deemed a virtue within that civilization—though it is quite rare—might be permissible.

(Imam) Muhammad Amin Al-Shanqiti, in his work “Adwa’ Al-Bayan,” critiques the stance of Muslims towards Western civilization, stating that empirical evidence clearly indicates that Western civilization encompasses both beneficial and harmful aspects. The beneficial aspects are primarily material, showcasing advancements across various fields, which are evident and require no further explanation. The benefits it has provided to humanity are immense, particularly in terms of physical existence. Conversely, the harmful aspects stem from a complete neglect of the most crucial element of all goodness, which is the religious education of individuals and the refinement of their morals. He then stated, after discussing the ruling on benefiting from the useful aspects of it:

“The Messenger ﷺ benefited from the directions of a disbeliever, who, despite being a disbeliever, directed him on the path during the migration. This evidence clarifies that the appropriate stance of Islam and Muslims towards Western civilization is to strive to acquire its material advancements while being cautious of the rebellion it has fostered against the Creator of the universe, may He be exalted. This approach would lead to success in both this world and the Hereafter. Unfortunately, most individuals reverse this issue, adopting moral decline, detachment from religion, and distancing themselves from obedience to the Creator, without reaping any material benefits. Consequently, they lose both this world and the Hereafter, which is indeed a manifest loss”.

The wave of Western imitation surged powerfully during the period of decline and weakness within the Ottoman Empire, as destructive forces conspired against it from both within and outside. Faced with a sense of inferiority compared to the emerging Christian nations, the Ottoman state began to emulate these countries and adopted their new innovations. This coincided with a stagnation in Muslim thought and a departure from the original divine guidance. Consequently, they unwittingly drew from non-believers without understanding the reasons behind the advancements of those nations, failing to pursue genuine efforts to catch up through self-reliance and the contributions of the Muslim community.

A powerful wave of blind imitation began to surge, driven by irrational desires and internal deviations, as well as cunningly orchestrated efforts from abroad. Consequently, Islamic countries started to follow this path one after another, beginning with Turkey, followed by Egypt, the Levant, then Tunisia, Iran, and India.

A thorough examination of the history of nations and an analysis of their conditions reveal that imitation occurs between different nations and groups, leading to similarities, interactions, and amalgamations that weaken the distinctiveness and independence of the imitating nation. This results in a fragile national identity. According to the divine order established by Allah in creation, a weaker, subjugated nation often admires a stronger, dominant one. Through this admiration, it adopts the morals, behaviors, and lifestyles of the stronger nation, eventually extending to the imitation of its beliefs, ideas, culture, literature, and arts. Consequently, the imitating nation loses its intrinsic qualities and, if it had a civilization, it becomes dependent on others.

If the subjugated nation does not take initiative to rectify its situation and liberate itself through its own efforts and struggle against the burden of blind imitation, it will inevitably face decline, enslavement, and the complete loss of its identity. This will lead to severe social ailments such as humiliation, feelings of inferiority, and a lack of self-confidence. Additionally, it will result in political and economic dependency, as well as a pervasive sense of defeatism. For divinely guided nations with a sacred mission, such as the Islamic nation, imitating others diverts them from their true purpose.

It diverts their efforts and energies away from the path of Allah, burdening them with innovations, superstitions, and systems and laws not ordained by Allah. This leads them to ultimately abandon their mission and, consequently, to pledge allegiance to disbelievers and tyrants. Such actions signal the impending wrath and punishment of Allah, as illustrated in the stories of numerous nations in the Quran. [Footnote f]

An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/422-434

Footnote a: Imam As-Sadi, may Allah have mercy upon him, said:

Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls [i.e. upon excellent traits, manners, dealings, characteristics, sound creed etc] which are the determinants of [sound] rectification and success. What the Religion of Islaam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts [upon righteousness], urges towards virtuousness and prevents from depravity.

The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam.

Therefore, even if the worldly sciences rectify [some] affairs based upon that which [some] people know in detail, it will still not be equal [in perfection, excellence etc] to the knowledge of the Messengers [in the least]. It will neither reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done; for indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [An Excerpt from Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen. pages 45-50]

Footnote b:

Imam Muhammad Ibn Saaleh Al-Uthaymeen [may Allah have mercy upon him] said: What is intended by ‘Separation between religion and Siyaasah’ is that the ruler can do what he wants based on what he thinks is a means of fulfilling (responsibilities related to) affairs of the state, whether it agrees with Shariah or not; or even if what he does is based on the judgement of the religion, because the meaning of separation is to distinguish between two things and give them specific definitions. Therefore, in relation to this, the ruler looks at what he considers to be beneficial even if it opposes the Shariah. There is no doubt that this is a false and sinful statement, because the religion itself is Siyaasah and Siyaasah itself is the religion, but what we mean by Siyaasah is the Siyaasah that is based on equity and not oppression. The religion of Islam came to bring about wellbeing [and upright conduct] for the people in their behaviour towards their Lord and between themselves. It establishes the Rights of Allah, rights for the people- rights for parents, relatives, wives and the Muslims – in general. And even for non-Muslims, Islam has given them rights that are well-known to the scholars. It laid down the means and conditions for war and peace making, punishments for crimes – some of which are determined by way of specific texts and some are left to the jurisdiction of the ruler, as well as other affairs which clearly shows that Islaam in its entirety is Siyaasah. The root of this word Siyaasah is Saa’is and that is the person who is responsible for looking after the affairs of animals – fulfilling that which brings them wellbeing and repelling that which will harm them. This is Siyaasah. We find this meaning when we contemplate on affairs of the religion, and that Allaah has legislated – for the servants – things without which humans will not be able to establish [a fruitful, stable, orderly, safe] life, and forbade them from things that will corrupt their state of affairs – either affecting everyone or specific individuals. Therefore, in reality the entire religion is Siyaasah. And we are certain that anyone who separates Siyaasah from the Religion and establishes Siyaasah based on what he sees fit and what he forbids, then indeed his Siyaasah is corrupt, and it will cause more harm than good. If it rectifies one affair based on his limited [or deficient] opinions, then indeed it greatly corrupts from another angle. So, this makes it incumbent that one contemplates on the state of affairs of those who base their Siyaasah on their desires and opinions, and became distanced from the religion of Islaam, you will find -after contemplating – that either all that Siyaasah is corrupt or most of it, and that if it rectifies an affair from one angle, it corrupts from another angle. So, based on this, separation between Siyaasah and Religion is a sinful deed and it is obligated on the one who seeks to rectify himself and others that he does so only based on the religion of Islaam. [https://binothaimeen.net/content/7366 Paraphrased]

Footnote c: Imam As-Sadi, may Allah have mercy upon him, said:

Industrialization And Modern Inventions: Everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and [virtuous] manners, then indeed -in this era-, it has greatly declined. So, when this industrial advancement is devoid of sound religion and faith, it became a great harm from two angles:

Firstly: It beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided, for indeed a person might be from the most skillful in affairs related to the material world, whilst he is one of the most ignorant people in affairs related to the religion, virtuous manners and the [other] beneficial affairs in this life and the next.

Secondly: When these inventions are devoid of sound religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them, killing, destruction and other affairs related to it. Its regulators [or overseers] and scholars are unable to laydown – for humankind -a stable, just and good life, rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows that [to be the case]. Therefore all good is found in the sound religion and all evil is found in rejecting and willfully denying [Allaah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc. [An Excerpt from Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen. pages 45-50]

Footnote d: Imam As-Sadi [may Allah have mercy upon him] said:

Allah [The Exalted] said:
وأعدوا لهم ما استطعتم من قوة ومن رباط الخيل ترهبون به عدو الله وعدوكم

And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy]. [Surah Al-Anfaal. Ayah 60]

Allah commanded (Muslim rulers) to prepare everything that is feasible in terms of power, including political and mental fortitude, industries, weaponry, and everything else that is used to bolster (Muslim forces) and terrify enemies- all activities related to military strategy, military arts, diverse weapons, forts, and defences against the evils of the foes.  Allah [The Exalted] said: [يا أيها الذين آمنوا خذوا حذركم – O you who believe! Take your precautions]. [Surah An-Nisaa. Ayah 71]

See how these teachings of the Islamic Shariah represent the only (correct course of action) and the most powerful means of implementing both internal and external policy! Muslims attain perfection and righteousness when they are guided by these fundamental principles and their subsidiary matters, (whereas) the deficiency that is anticipated and arises is owing to disregarding these affairs and not paying close attention to them.

And from Siyaasah Shar’iyyah (see footnote a), (we learn that) Allah guides people to establish matters of universal welfare. It is the duty of each group in society to gain in-depth knowledge of the reality of a particular aspect of this welfare, what it depends on, the avenues through which it can be achieved and perfected, and to use all reasonable efforts to deliver it as much as possible. Allah [The Exalted] said:

ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر

Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). [Surah Al Imran. Ayah 104]

Allah [The Exalted] said:
وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون

And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil). [Surah At-Tawbah. Ayah 122]

There is no question that seeking public welfare in the manner that Allah has instructed is the reason for religious and worldly perfection, as observed by everyone who is familiar with it.

Allah said:
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن

Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. [Surah An-Nahl. Ayah 125]

This involves preaching to Muslims who have violated certain aspects of the religion, as well as preaching to nonbelievers. Muslims are exhorted to perfect their religion, while unbelievers are called to accept Islam as the only way to rectification for humanity. This call should be based on wisdom, which is to adopt the approach that is most effective for achieving good, perfecting it, and eliminating or reducing evil in the context of time, location, people, and circumstances.

Preaching should also be carried out with fine admonition, and this admonition consists of an explanation and a clarification of what is good and bad, as well as highlighting the advantages of the good outcomes in this life and the next. Because of its inherent goodness as well as its pathways that are marked by kindness, leniency, forbearance, patience, etc., Allah described this preaching as a good admonition. Additionally, if an argument is necessary to persuade someone, it should be presented in the best manner possible. The arguer should appeal for the truth, demonstrate its beauty and the evil that results from its opposite, and address any doubts raised by the opponent. This should be done with polite words and excellent manners, not with force, harshness, callousness, or verbal abuse because those things can cause great harm. Allah said:

فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك فاعف عنهم

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so overlook (their faults)]. [Surah Aal Imran Aayah 159] [An Excerpt from Ad-Deenus Saheeh Yahillu Jamee al-Mashaakil (The right religion is the answer to every problem)-Page 15-16]

Foontote e:

A case illustrating how poisonous ideas permeated minds of certain people within the Ummah.

Footnote f:

https://abukhadeejah.com/muslim-identity-honour-that-islam-brings-danger-of-following-non-muslim-culture/

Chapters from The Life of Shaikh Rabee- Excerpts From a Forthcoming Publication

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Scholars of Islam, Seeking Knowledge.

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

We praise and thank Allah for guiding us to this blessed Salafi Methodology and acquainting us with its scholars in the Muslim lands and their students in the East and the West. To proceed:

When our brother Amjad Khan, may Allah preserve him, visited Kuwait before, he received permission from Shaikh Khalid, may Allah preserve him, to translate this amazing biography of Al-Allamah Rabee Ibn Hadi Al-Mad’khali – may Allah preserve him. Upon receiving this news, we informed Ustadh Abu Tasneem Mushaf Al-Banghali, may Allah preserve him, and some of our elder teachers. By the Tawfeeq of Allah, there are chapters filled with gems that have already been translated and waiting to be edited, then excerpts will be shared online while the book form is prepared. As soon as all the material is ready for formatting, it will be presented to both Shaikh Khalid and our local Mashaayikh, may Allah preserve them, to offer advice and guidance, then Salafipublications will be requested to publish it after being satisfied with it. May Allah bless all our younger teachers and Salafi brothers, especially those who have come forward to help with the editing and proofreading of the translation and preparation due to their love of cooperation upon Bir and Taqwah.

Fusool_Shaikh_Rabee_Chapter_12_Excerpt

Chapters from The Life of Shaikh Rabee- Excerpts From a Forthcoming Publication

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Scholars of Islam, Shirk.

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

We praise and thank Allah for guiding us to this blessed Salafi Methodology and acquainting us with its scholars in the Muslim lands and their students in the East and the West. To proceed:

When our brother Amjad Khan, may Allah preserve him, visited Kuwait before, he received permission from Shaikh Khalid, may Allah preserve him, to translate this amazing biography of Al-Allamah Rabee Ibn Hadi Al-Mad’khali – may Allah preserve him. Upon receiving this news, we informed Ustadh Abu Tasneem Mushaf Al-Banghali, may Allah preserve him, and some of our elder teachers. By the Tawfeeq of Allah, there are chapters filled with gems that have already been translated and waiting to be edited, then excerpts will be shared online while the book form is prepared. As soon as all the material is ready for formatting, it will be presented to both Shaikh Khalid and our local Mashaayikh, may Allah preserve them, to offer advice and guidance, then Salafipublications will be requested to publish it after being satisfied with it. May Allah bless all our younger teachers and Salafi brothers, especially those who have come forward to help with the editing and proofreading of the translation and preparation due to their love of cooperation upon Bir and Taqwah.

Fusool_Shaikh-Rabee_Chapter_11_Excerpt

King Abdul Aziz – Must advise the entire world

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

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

Saudi King Abdul Aziz, may Allah have mercy upon him, said:

What I command this society is that they hold onto the Rope of Allah.

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا

And hold fast, all of you together, to the Rope of Allah (i.e. the Qur’an, the Sunnah and all affairs of the religion), and be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith). (Aal Imran 103)

Similarly I command them to give sincere advice to one another; for indeed the religion is (based) on sincere advice. It is an obligation to give sincere advice to the righteous, the wicked sinner, the young, the old, the rich and the poor; and not that it is given to a group and not another group, or a society and not another society. Indeed it is an obligation to give sincere advice to the whole world.

Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah’ pages 27

Qaswa received deserved praise

Written by Abdullah Jallow on . Posted in Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Sahaabah, Scholars of Islam, Worship - 'Ibaadah'.

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

Narrated Al-Miswar bin Makhrama and Marwan: (whose narrations attest to each other) Allah’s Messenger, peace and blessings of Allah be upon him, set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, “Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take the way on the right.” By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet went on advancing till he reached the Thaniya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, “Al-Qaswa’ (i.e. the she-camel’s name) has become stubborn! Al-Qaswa’ has become stubborn!” The Prophet said, “Al-Qaswa’ has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant.”

Imam Muhammad Ibn Saaleh Al-Uthaymin, may Allah have mercy upon him, stated:

إن البهائم تمدح على مكارم الأخلاق، فإن ناقة النبي عليه الصلاة والسلام في غزوة الحديبية لما بركت وخلأت أبت أن تستمر في السير إلى مكة صاح الناس وقالوا خلأت القصواء خلأت القصواء يعني حرنت ووقفت فقال النبي عليه الصلاة والسلام: ( والله ما خلأت وما ذاك لها بخلق  دافع عنها ( وما ذاك لها بخلق ولكن حبسها حابس الفيل )

Animals are praised for their good manners because when the Prophet’s She-camel – during the Battle of Al-Hudaybiyah- refused to continue walking to Makkah, the people shouted “Al-Qaswa has become stubborn! Al-Qaswa has become stubborn!” The Prophet, peace and blessings of Allah be upon him, said, “By Allah! She has not become stubborn because stubbornness is not her character”. He defended her (saying), “But she was stopped by Him (i.e. Allah) Who stopped the elephant (i.e. the elephant amongst Abraha’s army that came to destroy the Kabah).

https://www.alathar.net/home/esound/index.php?op=codevi&coid=31665

[31b] The Ascent and Decline of The Ottoman Empire

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

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

When the Muslims realised that the state equated them with Christians and Jews, replacing the principles of their sacred law with Christian regulations, and discarding their traditional attire in favour of that of the Christians, they felt a profound sense of discontent. They also perceived that Rashid’s government seemed to prioritise the interests of the Christians. This led to a significant backlash among the Muslims, prompting the Sultan and his officials to recognise the necessity of the removal of Rashid in light of the public outrage and their fear of a potential uprising from the Muslim community. [Footnote a]

The dismissal of Rashid Pasha did not halt the movement towards Westernization, which continued to import more systems and laws from the West, as the groundwork had already been laid and the doors opened for such changes. Although the opposition to Rashid Pasha and his constitution succeeded in removing him from power in 1841, he returned four years later in 1845, supported by a group of Freemasons who were focused on promoting secular transformation. Subsequently, he resumed his position as Grand Vizier in 1846, only to be dismissed again in 1858.[Footnote b]

The situation deteriorated significantly, prompting state officials to seriously consider change and reform. They found themselves with no option but to adopt the European model of reform and the Western approach to change that had begun to be implemented. This was particularly evident given that many of these officials had been sent abroad for political representation or military studies, especially in the absence of an Islamic reformer capable of restoring order and countering the advocates of intellectual invasion by embracing a serious reform based on Islamic principles. As the Turkish writer Professor Naji Bafal stated, the absence of a significant intellectual leader or a genuine social reformer in the Ottoman Empire for three to four centuries allowed superficial diplomats, captivated by the West, to take the stage. This led to a loss of spirit, a decline in intellect, a weakening of will, and a prevalence of imitation, resulting in a general state of paralysis. The ideas of intellectual invasion have spread among the majority of Turkish politicians and their governors, who have embraced Westernization and a departure from religious values. Notably, when the Iraqi scholar Al-Alusi visited the governor of Kirkuk, Ali Pasha, in 1267 AH, he praised him for his affection towards scholars, his respect for them, and his virtuous character. He then said, “It appears that he is not morally corrupt nor does he adopt any of the new Western ideologies, as I have not heard him mention anything about London or Paris in conversation! It is a blessing for the people of this region that their governor is free from such a stigma, a rarity in these unfortunate times!”

The reformist movement in the Ottoman Empire continued to strive for dominance across various sectors and institutions.

In any case, the key features of the Ottoman reform and renewal efforts revolved around three significant points: adopting Western practices concerning military organization and armament, as well as governance and administration, and steering Ottoman society towards a secular framework. The trend towards centralization of power in Istanbul and the provinces. The year of the issuance of the Kalkhanah script marked a significant event in European circles, as noted by a French missionary who stated: “The year 1839 was a remarkable one for French expansion in Turkey. It marked the beginning of reforms and the onset of organizational changes. As clergy, we will begin to take advantage of this timid liberalism and initiate a missionary effort for Catholic education.” Mr. Etienne, who led this mission, remarked, “This is our first opportunity to strengthen the triumph of faith that we will impart, especially since the Quran prohibits (Christian) teachings.” The first missionary group, consisting of seven clergymen, traveled to Istanbul on November 21, 1839. By the end of 1840, the sisters had established a home for orphans and classrooms, with the number of students reaching 230. By 1842, this figure had increased to 500. [Footnote c]

An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/420-422

Footnote a: Leaders are responsible for the welfare of the subjects and must strive to understand the situations of their people, as Imam Ibn Hajr, may Allah have mercy on him, stated: “It is incumbent upon a ruler to have a person who unveils to him the circumstances of the people in private, and this person should be trustworthy, reliable, smart and sensible, because calamity befalls a reliable ruler due to accepting speech of one who is not trustworthy”. [Fat’hul Baaree 14/234-236. Publisher: Daarus Salaam. 1st edition 1421AH (2000)] Nonetheless, if the leader fails in this regard, on does not embark upon rebellion. Read:

https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Footnote b: Changing officials is carried out with the intention of serving the public’s best interests. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: “It maybe that a person is suitable for this specific job and not suitable for that job, therefore, it is obligatory to appoint- in every job – the one who is more suitable. Similarly, with regards to specific appointments, such as the position of headteacher and other than it, rather we can even say – if we wished – this in relation to a person’s responsibility in looking after the affairs of his family, that if he wants to give responsibility to his young children, he chooses the one who is more suitable. He does not choose – for example – the older one just because he is older; rather he chooses the one who is more suitable because it may be that the young one among his children is more suitable than those older than him”.

The Imam, may Allah have mercy upon him, also stated, “It is obligated to the ruler to appoint both the young and the older – appoint for a job the one who is more suitable and the one who will fulfil the requirements of this job. This necessitates fulfillment of trusts. As for the one who appoints someone who is close to him or his relatives or a noble person due to his nobility or because he has a high qualification, such as a doctorate and what is similar to that, and he is either untrustworthy or not suitable for the job, this is not permissible”.

The Imam, may Allah have mercy upon him, also stated: “If he were to say, “I am not able to know them by their characteristics. Are these certificates not the closest way to (judge) the competence of a person?” We say, “Yes, but if we find this man is untrustworthy or not suitable for job, it is obligatory to remove him and replace him with someone who is more suitable because this is necessary rulership, as Umar Ibn Al-Khattab and other than him amongst the Khulafaa, may Allah be pleased with them, removed those who were not suitable. Umar applied this principle in the khilaafah. He feared dishonour after his death, thus, he did not appoint a specific person, except that he said, ‘If Abu Ubaydah, may Allah be pleased with him, was alive, I would have given him the affair because the Prophet, peace and blessings of Allah be upon him, said, ‘The trustworthy man of this Ummah is Abu Ubaydah’”. [At-Taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Page 24-26]

It’s important to note that a ruler’s failure in their duties does not justify rebellion. Instead, scholars and those in positions of influence must follow the guidance of the Shariah to offer sincere advice. Read:

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Footnote c: The way in which the remnants of the empire were slowly undermined by foreign influences serves as a reminder of the risks associated with complacency, a point emphasised by the upright and insightful scholars of the Ummah. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:

So it is not permissible for the Ulamaa to remain heedless of their plans (i.e. the enemies of Islaam), their actions, their publications, their missionary activities and their various calls (to the Muslims). And also the various poisons they are infusing – which are in opposition to the Qur’an and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth. And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa – those who are experienced and shrewd – it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of Aqeedah to be mobilised for opposing these plans. And likewise it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah – that they be mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists.” (Ahl ul-Hadeeth, p.102)

He also says: “I myself believe that it is a benefit – rather it is of necessity – that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this – that amongst the obligatory matters there are some that are Fard Ain and others that are Fard Kifaayah – and even if knowing the state of the enemies is harmful – it is still necessary for us to know it – but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest” up until he said: “So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee’ah of Allah – in terms of the Book, the Sunnah and its understanding – for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it.”

An excerpt from an article at www.salafipublications.com titled: The Salafis and Looking into the Affairs of the Ummah]

The loftiest thing granted to a person in all their circumstances

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Worship - 'Ibaadah'.

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

Allah, The Exalted, said:

وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَٰنًا نَّصِيرًا

And say (O Muhammad): My Lord! Let my entry (to the city of Al-Madinah) be good, and likewise my exit (from the city of Makkah) be good. And grant me from You an authority to help me (or a firm sign or a proof). (Al-Israa 80)

Meaning:

Make all my entrances and exits in obedience to You and aligned with Your Pleasure, which comprises sincerity and compliance with Your commands. And grant me clear argument and a definitive proof for everything I present and everything I abandon. This is the loftiest state that Allah bestows upon a servant (of His): to have all of their circumstances good and draw them closer to their Lord. And in every circumstance from his circumstances, he has clear proof, which embodies beneficial knowledge and righteous actions, knowledge of the issues and the proofs related to them.

An Excerpt from “Tafsir As-Sadi”

gray clouds

The goal is to leave this world free from Fitan!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Death, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Mu’adh bin Jabal, may Allah be pleased with him, narrated:

One morning, Allah’s Messenger, peace and blessings of Allah be upon him, was prevented from coming to us for morning prayer until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly and the Iqama was called for him to (lead) the prayer. Allah’s Messenger performed the prayer, and he performed his prayer in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: ‘Stay in your rows as you are.’ Then he turned coming near to us, then he said: ‘I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my prayer, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: ‘O Muhammad!’ I said: ‘My Lord here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘I do not know Lord.’ And He said it three times.” He said: “So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed for me, and I became aware. So He said: ‘O Muhammad!’ I said: ‘Here I am my Lord!’ He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘In the acts that atone.’ He said: ‘And what are they?’ I said: ‘The footsteps to the congregation, the gatherings in the Masajid after the prayer, the correct performance of ablution during difficulties.’ He said: ‘Then what else?’ I said: ‘Feeding others, being lenient in speech, and prayer during the night while the people are sleeping.’ He said: ‘Ask.’ I said:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحُبَّ الْمَسَاكِينِ وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ

‘O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the Masakin, and that You forgive me, and have mercy upon me. And when You have willed trial among the people, then cause me to die without being put to trial. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'” Allah’s Messenger said: “Indeed it is true, so study it and learn it.” [Sahih at-Tirmidhi 3235]

“O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds”.

There is no need for further explanation regarding the performance of good deeds, other than the fact that they are actions that please Allah, and the doer is praised for them, receiving great rewards. Similarly, the reward for abstaining from wrongdoing is also significant, provided that the intention behind refraining is to seek Allah’s pleasure.

“And loving the Masakin”.

The word Miskin in this sentence “The term refers to the humble individual, neither arrogant nor haughty, someone who is gentle, approachable, and easy to deal with; neither boastful nor evil. (1)

“And when You have willed trial among the people, then cause me to die without being put to trial”.

The essence of the supplication is to ensure the person’s safety from worldly trials throughout their life. If Allah decrees a trial for His servants, He may take them before it occurs. This is one of the most significant supplications, as a believer who lives free from trials and is taken by Allah before they arise is saved from all evil. The Prophet instructed his companions to seek refuge in Allah from both apparent and hidden trials. In another narration, he advised them to avoid both manifest and concealed immoralities and trials. Thus, praying for death out of fear of religious trials is permissible, as it has been done by the companions and righteous individuals after them. (footnote a)

“And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love”.

This supplication encompasses all that is good. The chosen actions of Allah’s servants arise from love and intention. If the love of Allah is firmly established in a person’s heart, it will lead to actions of the limbs that align with what Allah loves and approves. Thus, one will cherish all actions and words that Allah loves, resulting in the performance of all good deeds and the avoidance of all wrongdoings, as well as loving those whom Allah loves among His creation. (2)

Footnote a:

O Allaah! Let Me Live If Life is Good For Me And Let Me Die if Death is Good For Me

(1) An Excerpt from “Al-Istidhkar. 8/ 171” by Al-Allamah Ibn Abdul Barr, may Allah have mercy upon him.

(2) An Excerpt from “Ikhtiyar Al-Awwal” 118-125 by Imam Ibn Rajab, may Allah have mercy upon him.

[31a] The 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.

King Abdul Hamid’s Minster and His Pursuit of Reformation

An Official Decree included the following provisions:

The abolition of the conscription system, along with the eradication of bribery and corruption. Equal treatment in military service for both Muslims and non-Muslims. Ensuring that all citizens of the state are treated equally, regardless of their religions or sects. Preservation of the rights and privileges enjoyed by leaders of non-Islamic communities. The elimination of the millet system barriers, allowing all citizens of the empire to enjoy equal Ottoman citizenship. To designate civil matters concerning Christian citizens to a mixed council composed of local residents and Christian clergy, which will be elected by the populace. To provide educational institutions for Christians, thereby granting them access to state employment opportunities. To permit foreigners to own land within the country, as the Sultan has pledged to seek European capital and expertise to enhance the nation’s economy.

Sultan Abdul Majid is recognised as the first Ottoman Sultan to officially endorse the Westernization movement within the Ottoman Empire. He mandated the state to adopt this movement and issued the Tanzimat Edicts in 1854 and 1856, marking the beginning of what is referred to as the Tanzimat Era. This term signifies the organisation of state affairs according to Western principles. With these edicts, the application of Islamic law was somewhat distanced, leading to the establishment of legal codes and the creation of institutions. The truth is that the Sultan was influenced by his minister, Rashid Pasha, who was aligned with Masonic philosophy. Rashid Pasha was responsible for preparing the next generation of ministers and statesmen, and with his assistance, these individuals contributed to the advancement of the Westernization efforts that he had initiated. [1] [end of quote]

The author highlights the rapid emergence of a new trend influenced by Western ideals, driven by the Sultan’s minister, Rashid Pasha, who is reportedly linked to Masonic philosophy. Firstly, the evidence supporting this individual’s connection to such philosophy is a distinct topic that remains inaccessible to us for accurate evaluation. Secondly, while the reforms he implemented in the name of the Sultan aimed to address equality and justice on behalf of all citizens, they would have also contravened Shariah law, as evidenced by the objections raised by the kingdom’s scholars. Lastly, any reform that breaches Shariah is would definately result in stagnation and vulnerability. Saudi King Abdul Azeez, may Allah have mercy upon him, stated: “Indeed, we do not seek after the revival (or reformation) that will deprive us of our (sound) religion and creed; rather we seek after the pleasure of Allaah [The Mighty and Majestic]. Whoever acts to seek the pleasure of Allaah, then indeed Allaah will suffice him and will be his Helper. The Muslims are not in need due to lack of reformation, rather they are in need of returning to that which the Salafus Saaleh [pious predecessors] were upon. Indeed, they distanced (themselves) from acting on that which has been revealed in the Book of Allaah and the Sunnah of Allaah’s Messenger, then they became immersed in evil and sins; so Allaah forsook them and thus they got to this situation – humiliation and degradation. Had they adhered to the book of Allaah and the Sunnah of Allaah’s Messenger, they would not have been afflicted with what has afflicted them – trials and sins- and they would not have lost their honor and (days of) glory”. [2]

Additionally, the author noted that Sultan Abdul Hamid I was influenced by his minister, Rashid Pasha. This is not surprising, as rulers are human beings who face significant and demanding responsibilities. Nevertheless, irrespective of the advisors surrounding them or their potential errors, Muslims have been provided with a clear methodology for engaging with their leaders. For further insights, refer to the work by Shaikh Abu Khadeejah, may Allah protect him, titled “Is the Tyranny of the Rulers a Reason for Rebellion? The Duty of a Muslim Towards the Muslim Leaders in Light of the Qur’ān, Sunnah, and the Scholars of the Salaf.”

https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

https://abukhadeejah.com/ahlus-sunnah-wal-jamaah-believe-that-rebellion-against-the-rulers-is-forbidden/

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Who Are The Two Types of People That Advise One In Authority And How Should One Behave When Others Are Given Precedence Over Him?

To be continued…InShaAllah

[1] An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/419-420

[2] The Nation State of Tawheed And Sunnah: pages: 53-54

A profound and thought-provoking statement by Al-Hasan Al-Basri on Istighfar

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Repentance, Uncategorized, Worship - 'Ibaadah'.

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

Imam Al-Qurtubi, may Allah have mercy upon him, reported that Bin Subayh, may Allah have mercy upon him, mentioned that  man complained to Imam Al-Hasan Al-Basri, may Allah have mercy upon him, about drought; Al-Hasan said to him, “Seek Allah’s forgiveness”. Another person complained about poverty, to which Al-Hasan similarly responded, “Seek Allah’s forgiveness”. A third person said to him, “Supplicate to Allah to grant me a child”, Al-Hasan again said to him, “Seek Allah’s forgiveness”. Then another complained about the dryness of his garden, Al-Hasan said to him, “Seek Allah’s forgiveness”. Rabee Bin Sibayh said to him, “Men came with different complaints and you commanded all of them to seek Allah’s forgiveness!” He replied: “I did not say anything from myself, rather Allah, The Mighty and Majestic, says in Surah Nuh:

فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًا
يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا
وَيُمْدِدْكُم بِأَمْوَٰلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّٰتٍ وَيَجْعَل لَّكُمْ أَنْهَٰرًا

I (Nuh) said (to them): ‘Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; ‘He will send rain to you in abundance; and give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” [1]

The Wisdom Behind Istighfar at The End of Deeds
https://salafidawahmanchester.com/wp-content/uploads/2021/07/The_Wisdom_Behind_Istighfaar_at_The_End_of_Deeds.pdf

Repentance

Shaddad Bin Anas, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said: The best way to seek the forgiveness of Allah is to say:

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

O Allah, You are my Lord! There is no one who has the right to be worshipped except you. You created me and I am your slave, and I am [upon obedience and agreement] to my covenant and promise (to You) as much as I am able. I seek refuge with You from the evil I have done. I acknowledge in your presence all the blessings You have granted me, and I confess to You my sins. So forgive me, for indeed none is able to forgive (a slave his) sins, except You]. [Al-Bukhari. Number 6306]

[اللَّهُمَّ أَنْتَ رَبِّي – O Allah! You are my Lord].

The suppliant affirms Tawhid Ar-Rububiyyah which necessitates singling out Allah [Glorified be He and free is He from all imperfections] as the Creator- the only One with All-Encompassing Will [i.e. whatever Allah wills takes place and whatever He does not will cannot take place],  All-Encompassing Authority [and control over everything].

[لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ – There is no one who has the right to be worshipped except you. You created me and I am your slave].

The suppliant affirms Tawhid Al-Ilaahiyyah, which necessitates having love for Allah and worshipping Allah alone without any partner; acknowledges his servitude to Allah, which necessitates declaring his absolute poverty and need in the presence of Allah -in all [affairs, situations, circumstances, instances].

Then suppliant says: [وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ  – And I am [upon obedience and agreement] to my covenant and promise (to You)].

This necessitates adherence to Allah’s Shariah, His  command and the religion He has ordained, the covenant which He has enjoined on His servants; affirmation and belief in Allah’s Promise, which is His recompense. So, this [part of the supplication conveys] adherence to Allah’s command, affirming and belief in Allah’s Promise which necessitates Iman and hoping for Allah’s Reward. [However], the servants knows that he cannot fulfil this affair in the manner it truly deserves, so he mentioned his limited ability and power alongside it, saying: [مَا اسْتَطَعْتُ  – as much as I am able]- Meaning: I adhere to it based on my limited ability and power. So, he testified to two affairs – [his limited] ability and power. Then he testified to his shortcomings, saying: [أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ  – I seek refuge with You from the evil I have done].

Then he testified that all blessings come from Allah – Allah is its owner, the One worthy of [being its owner, Bestower etc] and the One who brought it into existence prior to its non-existence], saying:

[ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي– I acknowledge in your presence all the blessings You have granted me, and I confess to You my sins]- Meaning: You [O Allaah] are The One Who Deserves All Praise and  Thanks- the One Who Deserves be to exolted, all good comes from You and all blessings are from You. You are the Owner of all praise, all exoltation belongs to You and all bounty is Yours; and I am the sinner, the one who commits wrong, acknowledges and accepts his mistake, just as has been stated by one of the Aarifeen [i.e. those who truly know their Lord] that, “The one who truly knows his Lord follows the path [i.e. the upright religion] through acknowledging and bearing witness to Allaah’s blessings as well as being well aware of the faults of his soul and the faults in his deeds”. So, acknowledging and bearing witness to Allaah’s blessings [or favours] necessitates that one loves his Lord [Glorified be He],  praise and extol Him. And being well aware of the faults of one’s soul and deeds necessitates constant Istighfaar [i.e. seeking forgiveness], repentance, humility, obedience and submission.

Then after this is established in the heart of the suppliant and he seeks a means of approach to his Lord through these affairs [i.e. after affirming Allah’s Rububiyyah and Uluhiyyah; affirming his servitude to Allah, affirming that he has limited ability, acknowledges that all blessings belong to Allah, accepting his faults, sin etc], he then says: [فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْت  – So forgive me, for indeed none is able to forgive (a slave his) sins, except You] [2]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said regarding the Messenger’s statement: “I acknowledge in your presence all the blessings You have granted me, and I confess to you my sins”.  He [the Prophet] combined – in this statement – a testification to (Allah’s) blessings and a notification of the flaws in one’s self and actions. The Shaikh also said: The domain of servitude to Allah is based on two principles and they are its foundation: Complete and perfect love of Allah and complete humility in Allah’s Presence. The origin of these two principles emanates from two other principles and they are: Attesting to (Allah’s) blessings and this brings about love of Allah, and being aware of the flaws in one’s self and actions which brings about one’s complete humility [in Allaah’s presence].  If the slave establishes his path to Allah based on these two principles, his enemy [i.e. shaytaan] will not defeat him through them, except as a result of unawareness and inattentiveness, and how quickly Allaah makes him recover, notifies him and reaches out to him with His Mercy [i.e. when he falls into error or forgets]. [3]

The Three Main Conditions of Repentance, and a Fourth One Related To Rights Owed To the People

The Iman said: Know that Allah’s Mercy is extensive and His Kindness is tremendous, and that He is [الجواد – (The Munificent, Bountiful); الكريم (The Bountiful, The Generous One Abundant in Good)]. He is the Most Merciful of all those who show mercy and the best of all those who forgive [Glorified and Exalted be He]. And know that also to have (the audacity to commit acts of) disobedience is a great evil, a great corruption and a cause of (incurring) the anger of Allah; but when a servant repents to his Lord –a truthful repentance-Allah accepts his repentance. Indeed, the Prophet was asked many times about a man who (committed) a lot of such and such faults, (acts) of disobedience and various types of kufr, and then he repents; so Messenger said: “Repentance wipes away what was (committed) before it (i.e. sins)” and “Islam (i.e. when a person abandons kufr and becomes a Muslim) wipes away what was (committed) before it (i.e. sins)”. Therefore, you should know -with certainty- that by way of truthful sincere repentance, Allah wipes away sins and evil deeds, even kufr. And because of this Allah [Glorified be He] said:

[وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ – And all of you beg Allah to forgive you all, O believers, that you may be successful. [24:31] So He (Allaah) connected success to repentance.

Allah (Glorified be He) said: [يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَى رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ – O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise) [66:8]

Therefore, O brother! Truthful repentance is (incumbent) upon you- cling to it; be firm upon it and be sincere to Allah in that. And (receive) glad tidings that it wipes away your sins, even if they are like a mountain.

The conditions (to be fulfilled in order for repentance to be accepted are) three: [a] To be regretful and remorseful regarding the past (acts of disobedience you committed); [b] To renounce and abandon the sins – the big and small (of them); [c] To have a firm resolve (or determination) not to return to it (i.e. not to commit them again). If you owe the people their rights- wealth or (you committed offences related to blood-shed, murder or causing injury etc) or violating their honour, then their rights must be given back to them. This is a fourth affair related to a complete repentance. It is incumbent upon you to give the people the rights they are owed. If the affair is related to retribution, then retribution is established (i.e. by the state), unless they (i.e. the people) permit that you give blood money; if related to wealth, you give them back their wealth, unless they forgive; if related to their honour and you did backbite them, you should seek their forgiveness; but if seeking their forgiveness will lead to evil, then there is no hindrance in refraining from (informing them that you did backbite them and that you seek their forgiveness); rather you should supplicate for them and seek Allah’s forgiveness for them, and mention the good you know about them in the same place you did mention them with evil. This will be expiation for (that sin of backbiting). And it is incumbent upon you to proceed –without delay- towards repentance before death, and then exercise patience and be truthful. Allah (Glorified and Exalted Be He) said: [وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ – And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know. [3:135]

(So) understand the meaning of the (statement): وَلَمْ يُصِرُّواْ  – And do not persist in what (wrong)]- this means that they do not persist in sin, rather they repent, show regret and abandon the (sin) they committed; and they know [i.e. that persistence in sin is harmful, or that Allah forgives the one who repents.

Then Allah [Glorified be He] stated thereafter: [أُوْلَئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ – For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders). [3:136].  This is the reward for those who repent and do not persist in (sin)- for them the reward is paradise. [An Excerpt from this link: http://www.binbaz.org.sa/fatawa/4251 slightly paraphrased]

[1] Tafsir Al-Qurtubi 18/301-303

[2] An Excerpt from Tareeq al-Hijratayn pages 210-211

[3] An Excerpt from ‘Sharh Al-Wabil As-Sayyib page 8