In the name of Allah, the Most Merciful, The Bestower of Mercy.
All praise is due to Allah, and peace and blessings be upon our Prophet Muhammad, his family, companions, and those who follow him in righteousness until the Day of recompense. To proceed:
This is an advice of mine to my children, my brothers, the Muslims, and particularly to the people of Hadith and the Salafis. I advise them to fear Allah, to adhere to the rope of Allah, hold firmly to it, and to adhere to the methodology of the righteous predecessors in creed, worship, manners, mutual dealings, transactions, and all aspects of Islam and matters of life.
I advise them with agreement and unity upon the truth, and to hold fast to it with the molar teeth (i.e. adhere to it strongly), cooperating upon righteousness and piety, aid (one another) upon it, help the oppressed, give importance to striving in the path of Allah, elevating the statement of truth and monotheism, and reject the Bidah and misguidance that have corrupted the beliefs and minds of many Muslims, thus ruining their lives, and make them become (like) debris, similar to the debris of the flood, and to return the one who has fallen into (such situation) to the Book of Allah and the Sunnah of His Messenger, (the path) of the rightly guided caliphs and the rightly guided Imams.
This is a brief (quick message, and what matters is not speech, but rather actions.
O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]
This article serves as a brief reply to the psychological tactics employed by Daniel Rowe, who occasionally affirms and negates simultaneously as a deliberate linguistic strategy. This clearly indicates his sarcasm, which is further coupled with delusion of grandeur, a sense of extreme self-entitlement, boastfulness, a victim mentality, and a craving for impunity—traits commonly observed among many Zionist supporters of Netanyahu and the IDF.
Daniel stated: Israel’s challenge: Embracing the world’s high expectations as a strength – opinion. [end of quote]
Our Response: Zionist self-amazement: dismantling the illusion of Zionist moral superiority – opinion.
Daniel stated: At some level, even our harshest critics expect more from us. They hold us to standards they would never dream of applying to themselves or their allies. [end of quote]
Response: You are expected to do more, not due to any unique qualities you possess, but because it is often observed that those who have endured the most suffering at the hands of others tend to be the most compassionate when given the chance to express kindness. You frequently speak of the horrors inflicted upon you by the Nazis, yet your IDF continue to kill, brutalise, maim, starve, and even shoot at Palestinians who seek the so-called aid you provide. Indeed, we could never aspire to emulate your Prime Minister or your IDF, as it never crosses our minds, even in our most furious moments, to harm women or children.
Daniel stated: The world watches Israel with an intensity that borders on obsession in ways that simply don’t apply to other nations engaged in similar conflicts. This scrutiny often feels unfair, even malicious – and sometimes it is. But what if this burden could be transformed into an opportunity? [end of quote]
Response: Individuals with a sense of morality in this world observe the actions of the Zionists with a level of astonishment that is truly remarkable, as the Netanyahu-led regime has recently revealed its true nature through its actions. It is not that people are fixated on you; rather, they have not encountered any regime in recent history that so seamlessly blends brutality, deceit, entitlement, and a victim mentality. This level of scrutiny is neither unjust nor spiteful; therefore, transforming this situation and the weight of your wrongdoings into a chance for change necessitates an immediate halt to the atrocities and the killing of women and children.
Daniel stated: Israel faces a level of attention that defies rational explanation. The current Gaza conflict, for example, receives far more attention than all the other 32 wars currently occurring on planet Earth combined. This includes wars with far higher casualty rates. This is even though the civilian-to-combatant ratio in Gaza represents what may be the most restrained urban warfare in modern history. [end of quote]
Response: The people have observed a level of Zionist brutality, arrogance, impunity, and a victim mentality that is beyond rational explanation. They have not witnessed a recent conflict that has been conducted under the pretense of self-defense, while its ideologues, demagogues and rabble rousers continue to annihilate entire families who are neither armed nor combatants. Furthermore, when you begin to tally the number of casualties and compare them to others, you attempt to distract from the reality that this issue did not begin on October 8. Instead, it has been over 70 years of brutality, impunity, oppression, transgression, and a victim mentality. However, this does not mean that we condone the actions of Hamas against civilians and non-combatants.
Daniel stated: For years, two-thirds of all United Nations resolutions have focused on one tiny country: Israel. If an alien came down from another planet and wanted to understand what it is that humans think is the most important issue facing the planet, they would likely note that there is one single topic that rises above all others both in the UN and in media coverage worldwide, and that is the Jewish people in the Land of Israel who are not behaving well enough. [end of quote]
Response: It is quite absurd when one attempts to manipulate history. This is due to the fact that the United Nations was exploited by Western ideologues and demagogues among the Colonialists to bestow upon you possessions that rightfully do not belong to you. However, it matters little how many individuals oppose you, for some of those wielding veto power and who have commandeered the UN are aligned with your interests. Nothing can be enacted against the Zionists if the demagogues, ideologues, and rabble-rousers of America are in disagreement.
Regarding your absurd assertion about extraterrestrials and the promised land, we shall refrain from engaging in discussions about aliens. Instead, let us focus on the true issue plaguing our world, which is nothing other than what Imam Ibnul Qayyim articulated. Please read further: https://salafidawahmanchester.com/2022/02/06/the-basis-of-all-problems-and-disagreements-between-nations-and-individuals-in-this-worldly-life/
Daniel stated: We are not just dealing with antisemitism, though that certainly exists, but something more complex. At some level, even our harshest critics expect more from us. They hold us to standards they would never dream of applying to themselves or their allies. [end of quote]
Response: Antisemitism is denounced whenever it is accurately recognized, yet it should not be exploited for psychological manipulation or to foster a victim mentality. Read below:
Regarding your misguided belief that you are subjected to expectations by others that they would never consider imposing on themselves or their associates, we reiterate that the criteria by which we evaluate actions is based on the revelation that prohibits the killing of women, children, and non-combatants, as well as the destruction of vegetation, mutilation, and the desecration of places of worship, among other things. Read below:
Daniel stated: The questions of why that is, or whether or not we should hold up a mirror to them, have proven to be irrelevant, as they simply return to the same actions over and over again. This predates the Gaza conflict and dates back to Israel’s very inception. Their obsession defies logic. [end of quote]
Response: This part of your speech revolves around how you are seen. What needs to be highlighted is that since 1948, Zionists have consistently acted as aggressors. Thus, it doesn’t matter if you believe you shouldn’t have to make an effort because accusations will come regardless. Your very existence was enabled by the same individuals whose countries you wish to continue supplying you with weapons to harm Palestinians. The illogical obsession here is your fixation on claiming what isn’t yours, along with seeking backing to continue a conflict that you fruadulently present as essential for survival. In reality, it is a strategy to permanently displace Palestinians from their homeland, and Hamas serves as your instrument in achieving that aim. Read: https://www.abuiyaad.com/w/hamas-israeli-right
Daniel stated: This impossible standard, however unfair, carries within it an unintended compliment: the world’s subconscious expectation that we should be different, that we should transcend the moral compromises that others accept as inevitable. [end of quote]
Response: Once again, we anticipate that you will act like ordinary individuals—individuals who do not remain passive while children and women are killed every day. There is no subconscious expectation for you to be any different; instead, what is required is for you to let go of this illusion of grandeur and invulnerability. Discard your empty ambitions—do not base your sense of moderation or ethics on a feeling of superiority over others, as you are not superior, nor does anyone with a shred of common sense believe you are, despite your assertions and self-promotion. Therefore, the matter at hand is not just about moral compromise, but rather a call for you to conduct yourself in a normal manner.
Daniel said: This is not all negative. Israel, as the Jewish collective, is undoubtedly the most hated nation on earth. But it is also the most loved, admired, and adored. I travel the world as a visible Jew and have been stopped many times by people wanting to give me blessings – and wanting me to bless them. Not many other nations on Earth are thought of in the same way. It is not that the world hates us; it is that the world is obsessed with us. [end of quote]
Response: Once more, we see victim mentality, emotional rhetoric, and delusions of grandeur. No one has inflicted more destruction through hatred of Palestinians than the animosity expressed and acted upon by the Zionist supporters of Netanyahu's regime. Explore the vitriol that flows from the mouths of certain ideologues, demagogues, and rabble-rousers. Take the time to read: https://salafidawahmanchester.com/2025/01/15/must-take-a-look-at-what-is-happening-in-their-own-backyard-first/
It is quite amusing how deceitful you are. Firstly, while every Zionist professes to be a Jew, it is important to note that not every Jew identifies as a Zionist. Secondly, it is good that you have not encountered any anti-Semitism during your travels. Lastly, it is quite laughable how you present your image: merely receiving hospitality does not imply that there is a widespread positive sentiment towards Netanyahu and his supporters. Furthermore, your transition from claiming to be the most reviled to asserting that such animosity is actually an obsession reveals your tendency to engage in sarcasm. The issue is straightforward: there should be no anti-Semitism, nor should there be genocide. What you refer to as obsession is, in fact, a legitimate demand from all conscientious individuals for you to cease the genocide, self-deception, and irrational victim mentality.
Daniel stated: How do we respond to this reality constructively? FIRST, WE must abandon the defeatist attitude that “they hate us anyway, so why bother explaining ourselves?” This approach has led to criminally negligent failures in public diplomacy. We lack the rapid response capabilities that any modern political campaign would consider essential. [end of quote]
Response: The discussion has circled back to the idea that they hate us, despite claims of obsession without hatred. It’s a manipulation of words and the emotions of the audience. However, a more fitting approach would be to investigate as well the animosity directed towards Palestinians. Additionally, people detest the brutality exhibited by the Zionist allies of Netanyahu and the IDF because they still possess some sense of morality, yet we also denounce antisemitism and the actions of Hamas against unarmed civilians and non-combatants; indeed, even combatants have rights that must be respected. You don’t need to justify your actions, nor will there be what you perceive as criminally negligent failures in public diplomacy, nor is there a requirement for rapid response political campaigning if both you and Hamas follow what the infallible directives in the divine revelation. Prince Turki Al-Faisal, may Allah preserve him, scolded both Netanyahu’s regime and Hamas. Listen below:
Daniel stated: When false claims spread, we often remain silent while the lie circles the globe, only issuing corrections weeks later, after the damage is done. Mark Twain is often credited with the quote that “a lie can travel halfway around the world while the truth is still getting its shoes on.” Secondly, we need to invest heavily in building alliances and shaping narratives before crises hit. Qatar transformed itself from an irrelevant backwater Arabian country to a major regional player in just two decades through strategic communication and relationship building. If they can do it, certainly we can marshal our considerable intellectual and creative resources to do the same. [end of quote]
Response: No one makes more false assertions than Netanyahu and the Zionist media; thus, it is expected that we remain silent, rather than taking time to fabricate a misleading story or avoid accountability. Consequently, the most significant harm caused is simply the propaganda of Zionist Netanyahu. If this is Mark’s assertion, then we indeed affirm: “Zionist falsehoods travel halfway around the globe while the truth is still putting on its shoes.” Furthermore, you already possess numerous alliances, and some among you consistently attempt to manipulate narratives by exploiting antisemitism and the Holocaust to garner sympathy while perpetrating crimes against Palestinians. Qatar is a Muslim nation, and we pray to Allah to empower the Muslim leaders and countries so they can effectively counter Zionist narratives.
Daniel stated: We need to proactively find and engage with the billions of people who love us, not just keep fighting those who hate us. Through equitable relationship building with partners who face similar difficulties in their regions, we can create a new narrative. The third, and to my mind by far the most important, is to abandon the expectation that we be treated like every other nation. We should give up trying to be an ordinary people. If the world scrutinizes us in an extraordinary way, it is because of a deep, perhaps subconscious expectation that we are meant to be an extraordinary people. [end of quote]
Response: The countless individuals who adore you and those who despise you do not serve as a measure by which your matters are evaluated; instead, your affairs are assessed according to your deeds. There is no regime comparable to Netanyahu’s in its harsh treatment of the Palestinians. Consequently, the challenges faced by Jews stem solely from the actions of their ideologues, demagogues, and rabble-rousers, whose behaviors have resulted in land theft, murder, and the displacement of Palestinian children and non-combatants since 1948. As a result, those unable to address this issue fairly may resort to extreme measures, potentially harming innocent Jews or taking the law into their own hands in other nations. This creates a vicious cycle that we denounce—condemning both the Zionists who promote the continuation of brutal policies and those who attack Jewish citizens or take the law into their own hands.
Moreover, the only individuals with whom the brutal Zionists can maintain a so-called equitable relationship are those who either support them with weapons to continue their genocidal actions, back them politically for financial gain, or out of fear of being labeled an antisemite, a Jew hater, or a Holocaust denier. These individuals will assist Netanyahu in crafting a new narrative. However, this does not imply that if Zionists genuinely seek peace without deceit, the matter is left to the Muslim leaders to extend a hand to forge peace treaties, just as the Prophet made peace with the Jewish tribes after migrating to Madinah. Read here: https://abukhadeejah.com/treaties-with-the-non-muslims-do-they-necessitate-allegiance/
Daniel stated: The third, and to my mind by far the most important, is to abandon the expectation that we be treated like every other nation. We should give up trying to be an ordinary people. If the world scrutinizes us in an extraordinary way, it is because of a deep, perhaps subconscious expectation that we are meant to be an extraordinary people. [end of quote]
Response: Netanyahu’s regime stands out as the only one in the world that operates without accountability, leading every reasonable individual to anticipate that they will be treated differently. The individuals within Netanyahu’s regime and his associates are notorious for their genocidal rhetoric. Those Zionists who back Netanyahu’s regime are not remarkable in a commendable way; instead, they are notable for their blameworthy characteristics – an incessant craving for impunity, a victim mentality, genocidal language, unfounded claims to land, and false accusations against those who justly criticise them, as well as exploiting the Holocaust and antisemitism to silence dissent, among other negative traits. These flaws are evident to people as clearly as the midday sun, and this examination is not rooted in some supposed subconscious expectation that Zionists like Netanyahu and his associates should be an admirable group; rather, the expectation is for them to cease the genocide.
Daniel stated: THE FOUNDING texts of Christianity and Islam are about the Jews. The founding texts of hard-left politics, from the founders of communism, were mostly written by Jews. The Jew lies at the center of their very identity, which simultaneously produces unparalleled admiration and unmatched resentment, jealousy, and fear. [end of quote]
Response: This segment of Daniel’s deception, characterised by absurd ambiguity and psychological manipulation, becomes even more contentious due to his incorporation of religion into the discourse. The foundational texts of the messages delivered by the noble Prophets Isa and Muhammad, peace and blessings of Allah be upon both of them and all the prophets, were rooted in pure, unadulterated revelation from the Lord of the words, despite the fact that all scriptures have been abrogated and distorted with the exception of the Qur’an. Bani Israel is referenced because they were among the earlier nations to whom Allah dispatched prophets with the message of Tawhid, including prophet Isa, peace and blessings of Allah be upon him.
Therefore, the term “founding texts” requires both specification and elaboration, as the noble prophet Isa, peace be upon him, was sent as a messenger to Bani Israel, indicating that he was instructed to amend certain laws of the Torah, though not all of it. In contrast, Muhammad’s message abrogated all previous texts. Thus, the use of the term “founding texts” should not imply that Jews are mentioned solely based on their identity or due to an eternal superiority; rather, they are acknowledged as recipients of scriptures and prophets, with some adhering to their prophets while others did not, as the Qur’an recounts numerous issues concerning Bani Israel.
Furthermore, the Jew does not occupy the core of our identity; instead, Bani Israel received revelation, with some acting upon it and others failing to do so. Thus, those who sincerely followed the prophets of Bani Israel and passed away adhering to pure monotheism were Muslims, as all previous prophets and their true followers Muslims. Read here: https://salafidawahmanchester.com/2020/10/18/one-must-call-himself-a-muslim-if-he-truly-follows-the-path-of-the-prophets-and-messengers/
And following the arrival of Prophet Isa, anyone who chose not to follow him was led astray, and their destination is the everlasting flames of hell. Subsequently, after the emergence of Prophet Muhammad, those who adhere to Prophet Isa or any other prophet are likewise misled, and their fate is to dwell in the fire for eternity. Read here:
Therefore, there is no reason for the existence of an extraordinary admiration alongside unparalleled resentment, jealousy, and fear. The core issue is that there were rightly guided Jews who adhered to the prophets, and subsequently, others embraced Islam following the arrival of Muhammad. Additionally, there are Jews who rejected both Muhammad and Isa, peace and blessings of Allah be upon both of them and all the prophets. Therefore, we hold admiration for the believers among the followers of the previous prophets and do not extend admiration to those who disbelieved in Isa or Muhammad, irrespective of their ethnicity. We harbour no jealousy towards any of them, for how could we envy those whose path leads to misguidance and ruin in this life and the hereafter? We also do not fear them, rather, our concern lies in avoiding the circumstances that led them to a state of disbelief in the final messenger while still claiming what they do not possess. Allah, The Exalted, stated:
Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment. [Aal Imran. 188]
[لَا تَحۡسَبَنَّ ٱلَّذِينَ يَفۡرَحُونَ بِمَآ أَتَواْ – Think not that those who rejoice in what they have done (or brought about)]- Meaning, the rejoicing (accompanied) with insolence and boasting, thinking that they have done a favour to Allah and Allah’s Messenger. [بِمَآ أَتَواْ – what they have done (or brought about)]- Meaning, the deeds by way of which they seek to get close to Allaah as they claim.
[وَّيُحِبُّونَ أَن يُحۡمَدُواْ بِمَا لَمۡ يَفۡعَلُواْ – and love to be praised for what they have not done]- Meaning, they want people to praise them for what they have done, such as feigning righteousness to the people in order to be praised, even if they have not performed an act of righteousness- similar to what the people of the Scripture did, (who) concealed the characteristics of the Prophet, peace and blessings of Allah be upon him, and did not make it known, and then said, “Now we have overcome Muhammad when we say that he is not the Mubash’shar bihee “the Messenger whom Prophet Isa mentioned as the good tidings.
This verse [188 in Aal Imran] includes two types of people: The people of the Scripture who rejoiced in what they did by concealing the characteristics of the Prophet and not believing in him, and loved to be praised for what they have not done when they pretended to the people that if the Messenger – who is mentioned as good tidings (by Eesaa)- is sent, “We will believe in him”.
The second group are the hypocrites. This is because the hypocrites rejoice in what they do and say, “We have submitted in Islam” in the presence of Muhammad and his companions, whilet their situation is the opposite of that, and they loved to be praised for what they have not done with regards to sincerity, love for Allah and His Messenger, and obedience to Allah’s Messenger. [1]
Daniel stated: Jews returning to their land was and is a cataclysmic event. The world watched with bated breath as the ancient people of Israel walked out of the grave of Auschwitz into the redemption of the Promised Land. They waited to see what we would build. Subconsciously, they awaited the fulfillment of God’s promise to Abraham: ‘Through you will be blessed all the families of the Earth.’ And then we went and tried to be like everyone else. [end of quote]
Response: This section is not in need of elaboration, rather, we’ll post these links to address the issue.
Daniel stated: For the first seventy years of statehood, we had little choice but to survive. Despite levels of hostility and adversity that might have broken many fledgling states, Israel experienced miracles, both Divine intervention and human determination. Its achievements are beyond admirable by comparison to other nations facing far lesser challenges. [end of quote]
Response: Survival is an inherent human instinct. Furthermore, you initiated the conflict by seizing land and forcibly removing its legitimate owners. There have been no miracles in your journey; instead, you were supported by some of the most influential ideologues and Christian Zionist colonisers, who provided you with appropriated property. Regarding divine intervention, even the most notorious tyrants, while perpetrating their tyranny, believed that their false deities or ideologies rendered them invulnerable or would enable their oppression to persist indefinitely. Thus, this so called miracle of yours is nothing but Al-Istidraj, as Allah said:
Those who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My Plan is strong. [Al-A’raf 182-183]
[سَنَسْتَدْرِجُهُم – We shall gradually seize them with punishment] – by granting them plentiful provision and respite until they think that they will neither be taken to task for their disobedience nor punished, so they increase in disbelief and transgression, and evil upon evil. And through this their punishment is increased and multiplied, so they harm themselves in ways they perceive not. This is why Allah said: [إِنَّ كَيْدِي مَتِينٌ -certainly My Plan is strong] [2]
[ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ – We shall gradually seize them with punishment in ways they perceive not]: Imaam Sufyaan Ath-Thawree, may Allah have mercy upon him, said that this means, ”Whenever they commit [major] sins, Allaah bestows a blessing on them and make them forgetful of seeking forgiveness. [3]
Thus, it is not unexpected that after committing acts of violence against Palestinians for over 70 years without facing consequences, the Zionists and their supporters view this as a positive divine intervention, driven by self-promotion and baseless assertions. The determination and achievements of the rebellious individuals among Bani Israel in the past are not worthy of praise, despite their closer adherence to the Torah compared to the Zionists. There is nothing commendable about the cruelty exhibited by Netanyahu and his genocidal actions, nor is there anything laudable about the earlier murderers from the previous Zionist regimes since 1948. Rational individuals do not admire the violent actions of Zionists like Netanyahu and his predecessors. Furthermore, it was the colonialists who aided the Zionists to start their campaign of terror. Read below:
Daniel stated: But now, we feel inner national schisms developing around our core identity. Simultaneously, the world is pushing us as hard as possible to become a nation through which all humanity becomes blessed. While we should not stop calling out the unfair double standards, we can and should embrace the message the world is screaming to us. It is time to make the mission statement of the nation of Israel: “Through you shall be blessed all nations of the world.” THE WORLD is moving at hyper-speed into phases like none we have ever seen. The world in 30 years is likely to be as different from our world as the Neolithic farmers are from us today. As AI-powered humanoid robots, driverless cars, and brain chips move from science fiction to reality, the possibilities of a radically different world are opening up in ways unimaginable. [end of quote]
Response: The significance of your identity or that of others is not what the creator emphasises; instead, the creator commands us with the piety that should be sought in accordance with the teachings of the final messenger. Allah, The Exalted, stated:
O mankind, We have created you from a male (Ādam) and female (Eve) (making you all of equal lineage) and We made you into nations and tribes that you may know one another (and fulfil each other’s rights). Verily, the most honourable of you with Allāh is the most pious of you (and not the noblest in lineage or most affluent) (so do not be boastful and belittle others). Indeed, Allāh is all-Knowing, all-Aware. [4]
What we keep telling you is that you act upon this verse because one day you will face your Lord and be asked if you responded to the message of the final messenger, Muhammad, peace and blessings of Allah be upon him. Disbelief and defiance against the final prophet’s path are not praiseworthy, rather, they lead to chaos and destruction in this life and the next. Allah, The Exalted, said:
Those who disbelieved among the People of the Book and the Polytheists were not going to be parted (from their disbelief and polytheism) until there came to them clear evidence. (This being) a Messenger from Allāh, reciting pages purified (of all falsehood and containining all goodness). Within which are upright (truths contained in past) scriptures (and just laws and prescriptions). And those who were given the Scripture (and were awaiting the arrival of a Messenger in Arabia) did not become divided (regarding the Messenger and his mention in their scriptures) until after the clear evidence—(this Messenger and this Qurʾān)—had come to them (so some believed and others disbelieved). [Al-Bayyinah 1-4]
The pace at which the world is advancing will not eliminate the individuals who uphold the truth and the devoted followers of the messengers. Whether it takes 30 years or extends to the end of time, these steadfast followers will persist in fulfilling the purpose for which humanity was created: to worship Allah alone and to obey the messengers, the final one being Muhammad. No one will have a more positive influence than the noble Isa upon his return, and conversely, no one will wield a more destructive influence than Dajjaj. However, Isa will triumph alongside the true believers, while Dajjaj and his followers will face destruction. Thus, everything else, including AI and other advancements, whether beneficial or harmful, falls under the will of the Creator. Regardless of the significant changes that may occur in 30 years or even before the end of time, the people of Iman will remain steadfast and resolute by the will of Allah. Therefore, a wise individual, irrespective of the transformations in this world, should aim to meet his Lord by following the path of the final messenger and fulfilling the purpose for which he was sent to this world, which is not aligned with Zionism or any other man-made ideologies.
Daniel stated: The Jewish people have always lived for the future, and we need to continue to do so. The fractious tribes of the modern State of Israel can and should come together to ask one question: how can each of us contribute to the new mission of the State of Israel, the ancient mission of the nation of Israel: “Through you will be blessed all the nations of the earth”? Our centers of innovation create new possibilities. Our centers of Torah study focus on the call of God that spawned the theologies, philosophies, and revolutions that dominate the world to this day. By bringing these two poles together, we can forge new pathways to bring humanity into a new age of miraculous harmony, spirituality, healing, and connection. We can help shape a world that once lived only in the prophecies and dreams of our ancestors. The biblical call to be “a light unto the nations” is a practical blueprint for turning our burden into our strength. If the world won’t treat us like everyone else, then let’s prove we’re not like everyone else. Let’s use the impossible standards we face as motivation to achieve the impossible. [end of quote]
Response: Every human being aspires for a brighter future, holding onto the hope of improvement, even though the definition of a good future is shaped by following the final revelation—the Qur’an and the Sunnah—since this is the essence of existence. Furthermore, it is crucial for those living under Zionist control to unite and question whether Zionism truly reflects the teachings of prophets Musa and Isa, peace and blessings of Allah be upon them. They should also ponder why figures like the Jewish scholar Abdullah Bin Salam, may Allah be pleased with him, and other Jews embraced Islam. Additionally, those ancient Jews who truly followed the ptrophets are in paradise InShaAllah, whereas the Zionists have disbelieved in the final Messenger. The sole route to blessings is the Qur’an and Sunnah, rather than relying on Zionism or abrogated and distorted Scriptures. As for your innovative efforts in worldly affairs, they should not be a reason for arrogance and self-entitlement at all cost, nor utilised to oppress Palestinians or find ways to prolong conflicts. Moreover, the Qur’an supersedes the Torah, and Allah only accepts the path laid out by the final messenger. There is no necessity for theological debates, philosophical inquiries, or revolutions based on the Torah; instead, the Torah given to noble Musa, peace be upon him, was meant to guide the Children of Israel towards righteousness, Tawhid, and dignity. Allah, The Exalted, stated:
Verily, We did send down the Taurat (Torah) [to Musa (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allah’s Will, judged the Jews. And the rabbis and the priests [too judged the Jews by the Taurat (Torah) after those Prophets] for to them was entrusted the protection of Allah’s Book, and they were witnesses thereto. Therefore fear not men but fear Me (O Jews) and sell not My Verses for a miserable price. And whosoever does not judge by what Allah has revealed, such are the Kafirun (i.e. disbelievers – of a lesser degree as they do not act on Allah’s Laws). [Al-Ma’idah 44]
Daniel stated: By bringing these two poles together, we can forge new pathways to bring humanity into a new age of miraculous harmony, spirituality, healing, and connection. We can help shape a world that once lived only in the prophecies and dreams of our ancestors. The biblical call to be “a light unto the nations” is a practical blueprint for turning our burden into our strength. If the world won’t treat us like everyone else, then let’s prove we’re not like everyone else. Let’s use the impossible standards we face as motivation to achieve the impossible. [end of quote]
Response: Humanity has no need of the Zionists following the arrival of the final messenger, as there is no greater guide than the Qur’an and Sunnah for fostering harmony, healing, justice, and peaceful coexistence. Those who believe in the final messenger are not influenced by anyone else’s guidance but that of the final messenger. Only through the path of the final Messenger can one illuminate nations, as it serves as the blueprint for success and harmony. The believers do not demand that you to be anything other than what the Creator has ordained, which is to follow the final messenger. Allah stated:
O people of the Scripture! Now has come to you Our Messenger (Muhammad) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad) and a plain Book (this Quran). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism). [Al-Ma’idah 15-16]
May Allah knows best.
[1] Tafseer Surah Aal Imraan by Imaam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him.
[2] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’ by Imaam Sadi
[3] [المخلصيات – 2352]
[4] https://www.thenoblequran.com/q/#/search/49_13
And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a month’s (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month’s (journey i.e. in one day he could travel two months’ journey). And We caused a fount of (molten) brass to flow for him, and there were jinns that worked in front of him, by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. (Sabah. Ayah 12)
Read: The Greatest King of all Time (Prophet Sulayman), The Ant, The Hoopoe, The Upright Scholar, The If’reet and The Intelligent Queen!
Avi, calm down and stop bragging! Your weapons have not attained the power that would instill fear in the hearts of those who truly believe in the final Messenger, nor can they ever achieve the might that was bestowed upon Prophet Sulayman, peace and blessings of Allah be upon him. Therefore, no believer fears your most deadly weapon truly, as nothing is invulnerable or invincible, and no one can match the Muslim kingdom of noble prophet Sulayman, peace and blessings of Allah be upon him, until the Day of Judgment. Get rid of the following article:
In The Name of Allāh, The Most Merciful, The Bestower of Mercy.
It is necessary to bring together the disparager and the disparaged, the refuter and the refuted, and to seek judgment in the (presence) of the scholars. It is not permissible to pass judgement on the refuted and disparaged person in absentia:
This is one of the Shubuhaat (1) of Adnan Ar’ur, when he used to demand (or request) from Shaikh Rabee, may Allāh have mercy upon him, to seek judgement (together with him) in the (presence) of Al-Allamah Al-Uthaymin, may Allāh have mercy upon him, concerning the Mukhaalafaat and Dalaalaat (2) for which he was criticised. He used to falsely accuse the scholars – who denounced him due to the observations they made regarding his falsehoods – that they pass judgment on him in absentia, meaning before Al-Muhakamah (i.e. that in order to make a judgement against him, both him and his opponent must be present in the presence of a scholar), and according to him, this is not permissible.
Al-Allamah Rabee Al-Mad’khali, may Allāh have mercy upon him, was asked, as found in his treatise “Dar Baghi Adnan” about this Shubha (3): “What is your opinion regarding Adnan’s speech as follows: ‘Among the matters that are universally agreed upon by the nations- Jews, Christians, and Zoroastrians – is that during judicial rulings and judgement, it is incumbent to hear from both parties. It maybe that he did not intend this, maybe he did not desire it, maybe it is a slip of the tongue, maybe it is a Shami expression which is different from a Saudi, maybe it is a Maghribi expression which is different from a Mashriqi. (4) When a man rejects Niyyah [i.e. intention which is a requirement in acts of worship] in Islam, then a judgment is issued without hearing the other side, (leading to accusations of) disbelief; how is (this) disbelief? Meaning, what is its ruling (i.e. the ruling on rejecting Niyyah in islam)? A disbeliever! So how can one judge, be pleased with and accept that a person has rejected Niyyah in Islam merely based on a phone call from an unknown person. Masha-Allah, masha-Allah, (is this) based on knowledge and piety; masha Allah, based on understanding?! Someone on the phone from Europe is talking about a well-known person who is a pioneer in Dawah and lives among them, so what prevented them from verifying this issue?
Shaikh Rabee, may Allāh have mercy upon him, replied:
Indeed, we are profoundly flabbergasted by this man’s hotchpotch in his speech about the scholars, his belittling of them and his self-aggrandizement in this instance. We are profoundly flabbergasted that he conflates judicial rulings with fatwas, so, at times considering their responses as fatwas and at other times as judicial decisions. This is a strange hotchpotch and an atrociously flawed argument on his part. Sadly, he has placed himself in the position of mentoring senior scholars- members of the Council of Senior Scholars- who have devoted their lives to knowledge, fatwas, and judiciary rulings. They know what is required of them when a questioner asks them questions and when they issue rulings. In any case, it can be understood from his speech (i.e. Adnan) regarding judicial rulings that it is not permissible to issue rulings on someone who is absent under any circumstances.
This speech is false. There are numerous situations where a judgment can be made on a person who is absent and it is not a condition that he should be present, nor is a judge obliged to hear from both parties. This matter is well-established and its proof is that Hind bint Utbah said to the prophet Muhammad, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and he does not give us what suffices me and my children, can I take from his wealth?” He (i.e. the prophet) said: “Take from his wealth that which suffices you and your children”. [Al-Bukhari 5364 and Muslim 1714]
He did not say: “Where is Abu Sufyan? Where is he, bring him to me so that he hears this speech?” Allāh’s messenger, peace and blessings of Allāh be upon him, passed a judgement on him while he was absent. He allowed this woman – the wife of Abu Sufyah – to take from his wealth even without his consent. This is a ruling on an absent person. In the Mad’habs of Ahmad, Shafi’i, and Malik, and other than them among the scholars of the Ummah, is that in matters regarding the rights of the people and mutual dealings, it is permissible to make a judgement on the one who is absent.
Here, I reference what Al-Bukhari has stated. He said: “Chapter: Judgment on the one who is absent” with his chain of narration to Urwah, from Aisha that Hind said to the Prophet, peace and blessings of Allāh be upon him, “Indeed, Abu Sufyan is a stingy man and I am in need from his wealth”, so he said: “Take what suffices you and your children in a reasonable manner”. Al-Hafidh (i.e. Ibn Hajr) said about the statement “(Judgement) on the one who is absent”, meaning, (concerning) the rights of the children of Adam, but not Allāh’s rights, based on the consensus (of the scholars that this applies) even if evidence is established against an absent person regarding theft, for instance, financial judgments that is other than the judgment of cutting the hand. Ibn Battal said: “Malik, Al-Layth, Al-Shafi’i, Abu Ubaid, and others have permitted judgments on the absent person”.
Ibn Abd al-Barr said: “the comprehensive nature of judicial rulings in lawsuits”. Judgment can be made against an absentee with regards to rights, mutual dealings, debts, and all rights, with the exception of real estate because no judgement is made about it, except if the person’s absence is prolonged and it harms his opponent. If this becomes the case, a judgement is made. This is the Mad’hab of Malik. When it is the case that it is permissible to pass a judgment on a dead person, judgement on an absent person is even more permissible. Also, in the Mad’hab of Imam Ahmad, judgement on an absent person is permissible”. The author of “Al-Mughni” reported a difference of opinion on this matter, then he (concluded that what) carries more weight is the permissibility (of passing judgement on an absent person) and he used as evidence the hadith of Aa’isha in the story of Hind, while also pointing out contradictions in Abu Hanifa’s stance.
Adnan neither knows the value of the scholars nor the value of knowledge, nor does he know the conditions of Fatwa. Despite this, he behaves arrogantly towards the scholars and makes them the most ignorant people. So, all the nations make it a condition with regards to judicial rulings and lawsuits that the judge should hear from both parties; all the nations, in Adnan’s view, are acquainted with this, Jews, Christians, and Zoroastrians, while these scholars are ignorant of these matters that are known to the nations of disbelief.
Then the questioner said: May Allāh protect you. What is your view on his earlier statement where he said that perhaps it wasn’t intended that way, it could have been a slip of the tongue, or that the expression might differ between Syrian and Saudi dialects, or even between Moroccan and Eastern expressions, thus, one passes a judgement without hearing the other side in the matter of disbelief. How can that be considered disbelief, meaning, when a man rejects the Niyyah in Islam?
Shaikh Rabee- may Allāh have mercy upon him – responded: This man has elevated himself and his speech to a status unprecedented by anyone else. Scholars listen to the speech of a scholar or someone other than him, clarifies for him that it is a mistake, and then criticises. (For instance), one narrates a hadith and makes a mistake, he (another person) says: “So and so has made a mistake, so and so has misperceived, so and so makes a lot of mistakes, so and so narrates munkar hadith”. He does not summon this narrator and say: “Maybe you intended such and such; inform me of what you intended, perhaps you intended such”. (Rather), he passes judgement on his speech that it is an error. He reads a book, then finds an error in it, he authors volumes to debate this scholar regarding what he considers as mistakes, and none says that (one uses) this method mentioned by Adnan.
Al-Shafi’i engaged in discussions with Malik and Muhammad ibn al-Hasan, the companion of Abu Hanifa, regarding statements they made and rulings they issued. No one said to him: “Why did you approach Muhammad ibn al-Hasan or why did you not engage in discussion with Malik during his lifetime. Why? Why? Why?” No one says this, except the ignorant and the dull-witted who utter the likes of this speech, and put forward such objections. The Salaf used to critique people regarding their beliefs, their statements, and their actions, and they considered this as part of enjoining good and forbidding evil. They would issue fatwas based on the statements they received, and no one says they did not summon the speaker and say, “What did you intend, this or do you intended such and such”.
An Excerpt from Juhud Al-Allamah Rabee Al-Mad’khali Fee Naqd Shubuhat Al-Hizbiyeen An Manhaj An-Naqd Inda Ahli As-Sunnah As-Salafiyyeen 165-170
[1] Shubuhaat: doubts or ambiguities that are made to resemble truth but are falsehood in reality
[2] Mukhalafaat: deeds, beliefs, or methodologies that are opposition to what is right in the divine legislation. Dalaalaat: deeds, beliefs or methodologies that are tantamount to misguidance in religious practice.
[3] Shubhah: the singular of Shubuhaat
[4] Shaam: includes countries like Syria, Lebanon, Palestine etc. Maghrib: includes Algeria, Libya, Morocco, Tunisia etc. Mashriqh: includes Egypt, Sudan, etc
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Healthy Competition
Imam Ibn Al-Qayyim, may Allāh have mercy upon him, stated regarding praiseworthy competition:
Every competitor competes the other and is happy when joined, as the companions of the Messenger, peace and blessings of Allāh be upon him, used to compete in good and they were pleased when others joined them; rather they used to encourage one another whilst competing. This is seeking to be foremost in (good deeds). Allah [The Most High] said: [ ۖ فَاسْتَبِقُوا الْخَيْرَاتِ-So hasten towards all that is good].
Race one with another in hastening towards Forgiveness from your Lord (Allah), and towards Paradise, the width whereof is as the width of heaven and earth. [57:21]
Umar Ibn Al-Khattab, may Allāh be pleased with him, used to hasten towards (good deeds to compete) AbuBakr, may Allāh be pleased with him, but he never won. [1]
Umar, may Allāh be pleased with him, said: One day, Allāh’s Messenger, peace and blessings of Allāh be upon him, commanded us to give charity. At that time I had some property, so I said: “Today I shall surpass Abu-Bakr if I am to surpass him any day”. So I brought half of my property. The Messenger of Allah said: “What did you leave for your family?” I replied: “The same amount”. Then Abu-Bakr brought all that he had with him. So the Messenger of Allah said to him: “What did you leave for your family?” He replied: “I left Allah and His Messenger for them”. I said: “I shall never (excel you) in anything”. [2]
Imam Ibn Qudamah, may Allah have mercy upon him, said:
Envy often arises among individuals who share similar circumstances, such as contemporaries, peers, brothers, and cousins, due to the divergent aspirations of each person, resulting in disharmony and animosity. As a result of this, one scholar may feel envious of another scholar, but they will not envy a worshipper. Similarly, a worshipper may feel envious of another worshipper, but they will not envy a scholar. Likewise, a trader may feel envious of another trader, and a cobbler may feel envious of another cobbler. This is because their goals conflict with each other. The basis of this matter is love of the worldly things, as they are limited for those who compete for them.
However, when it comes to the afterlife, there are no such limitations. Those who have a love for knowledge and awareness of Allah, knowledge about Allah’s angels, Allah’s Prophets, and Allah’s supreme authority over the heavens and the earth, will not feel envy towards others once they are acquainted with these matters. This is because no person can restrict others through these things; rather, you find a particular scholar is known by thousands of other scholars, and they rejoice in his understanding. This is the reason why there is no envy among the upright scholars of the religion because their primary objective is to attain knowledge and awareness of Allah, which is an extensive pursuit. Their ultimate aim is to achieve a lofty position in the sight of Allah, and the rewards that Allah has reserved for them in the hereafter are boundless. The greatest blessing bestowed by Allah is the pleasure of meeting Him, and this cannot be hindered or limited. Furthermore, no competitors in this pursuit can restrict it to others. On the contrary, harmony among the scholars increases as the number of competitors grows. However, if wealth and status become the scholars’ main focus, envy will inevitably arise among them. [3]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Sultan Abdul Hamid viewed the idea of the Islamic University as a strategy to fulfill specific goals, such as:
Tackling the adversaries of Islam who are influenced by Western education, especially those occupying critical administrative and political positions in Islamic nations overall, and more specifically within the Ottoman Empire, and to assert their limits when they come to understand that a formidable and robust Islamic barrier is obstructing their path.
Efforts to curb the ambitions of European colonial powers and Russia emerge when they recognize that Muslims have come together as one, becoming aware of their colonial intentions and opposing them through Islamic unity. This demonstrates that Muslims can form a formidable political and military force in response to the cultural, intellectual, and doctrinal encroachments from Russian and European Christianity.
The new Islamic unity plays a crucial role in shaping global politics. The Ottoman Empire regains its strength as a caliphate, facilitating its revitalization and equipping it with modern scientific advancements across various fields. In this manner, it can reclaim its identity and serve as a historical lesson. It is asserted: “Indeed, working to fortify the Islamic political and social entity is preferable to neglecting it and establishing a foreign entity both intellectually and socially on the same land. Reviving the caliphate position should serve as a powerful instrument rather than a mere formality as it was for a period, ensuring that the sultan is not the sole figure confronting the ambitions of the West and its internal agents, but rather nurturing a collective awareness among all Muslim communities. He will be the symbol, the guide, and the unifier.
The British historian Arnold Toynbee highlighted this when he remarked: “Sultan Abdul Hamid sought, through his Islamic policy, to bring Muslims around the globe together under one banner, representing nothing short of a counter-offensive by Muslims against the Western world’s attack on the Muslim domain.”
Consequently, Sultan Abdul Hamid made full use of all the resources available during his reign by enlisting advocates from diverse nationalities across the Islamic world. This included scholars, influential political figures, and missionaries who traveled to various regions to engage with Muslim communities, comprehend their needs, and communicate the Sultan’s views and directives. His goal was to spread Islamic knowledge, set up Islamic study centers both at home and abroad, publish vital Islamic texts, and for the first time in Ottoman history, implement Arabic as the state language, a process now referred to as the Arabization of the Ottoman state. He also prioritised the renovation and construction of mosques and places of worship, launched fundraising initiatives to restore mosques globally, enhanced transportation to link different areas of the Ottoman Empire, aimed to win the allegiance of Arab tribal leaders, and founded a school in the capital of the caliphate to educate the children of tribal chiefs and prepare them for administrative roles. Furthermore, he sought to secure the backing of Sufi leaders, utilised the Islamic press to promote unity among Muslims, employed certain newspapers to advocate for this cause, and focused on fostering scientific and technological advancements within the Ottoman state, modernising it as needed.
A group of advocates, including Jamal al-Din al-Afghani(footnote a), Mustafa Kamal from Egypt, Abu al-Huda al-Sayyadi from Syria, Abdul Rashid Ibrahim from Siberia, and the Sanusi movement in Libya, among others, came together to champion the cause of Islamic unity.
Firstly, Jamal al-Din al-Afghani and Sultan Abdul Hamid: Jamal al-Din al-Afghani endorsed Sultan Abdul Hamid’s vision for Islamic unity and suggested initiatives that went beyond the Sultan’s aspirations. The Sultan envisioned a unified purpose among Islamic nations and a cohesive movement, which would represent a practical emotional unity, while the caliphate would embody dignity and strength. In contrast, al-Afghani offered the Sultan a strategy aimed at uniting both Sunni and Shia Muslims. (footnote b) In this context, Sultan Abdul Hamid’s perspective was confined to merging the political efforts of the two factions to combat global colonialism. He significantly gained from Afghani’s advocacy for Islamic unity, despite their differing ideologies. Several factors contribute to this divergence, including:
Afghani’s belief in the unity of Muslims, while simultaneously supporting the revolutionaries against Sultan Abdul Hamid from the Turkish nationalists and the Ottomans in general.
Afghan’s call for the unity of Islamic peoples, aiming for a cohesive structure like a single building, stands firm against European nations intent on dividing the Ottoman Empire and contributing to its downfall. Simultaneously, he did not address French colonialism, not even with a word of condemnation, at a time when Sultan Abdul Hamid needed to resist the French in North Africa.
His condemnation of British colonialism, even though Sultan Abdul Hamid mentions: that the Ottoman intelligence obtained a plan prepared in the British Foreign Office, in which Jamal al-Din al-Afghani and Blunt participated. This plan aimed to remove the caliphate from Sultan Abdul Hamid and from the Ottomans in general. Blunt is a British politician working in the British Foreign Office and the author of the book “The Future of Islam,” in which he explicitly called for efforts to strip the caliphate from the Ottomans and bestow it upon the Arabs. Mustafa Kamal Pasha, the leader of the national movement in Egypt, responded to Blunt in his famous book “The Eastern Question.”
He stated: In summary, the distinguished author of “The Future of Islam” posits – reflecting the hopes of his community – that it would be most appropriate for Islam to designate England as its state, with the caliph being English. In light of Russian ambitions and the conflicts waged by Russia against the Ottoman Empire, along with their annexation of Ottoman lands, al-Afghani’s perspective on Russian expansion was unique in relation to the idea of Islamic unity; he recognized the crucial and strategic interests that Russia held in India, which necessitated their occupation. He did not contest this potential occupation; instead, he recommended that the Russians adopt the most sensible and practical strategy to achieve it, proposing that they collaborate with Persia and Afghanistan to facilitate access to India, on the condition that these nations would partake in the gains and advantages. The theological disagreement that emerged among scholars in Istanbul and al-Afghani, coupled with the release of Shaikh (Khalil Fawzi’s) book titled: “The Cutting Swords” which sought to challenge al-Afghani’s views, and al-Afghani’s reticence regarding this issue, as well as his lack of self-defense. The book was originally in Arabic and subsequently translated into Turkish during that period.
The Sultan sought to centralise power in his own hands after facing challenges from his ministers, military leaders, and influential figures swayed by Western ideologies. These individuals aimed to create a European-style democracy featuring an elected council that would represent all the diverse peoples of the Ottoman Empire. However, Sultan Abdul Hamid was against this idea, contending that Muslim representatives would only make up about half of the parliament’s total members. On the other hand, Jamal al-Din al-Afghani was a proponent of democracy and opposed the concentration of authority in one person, championing the cause of free speech. In his memoirs, the Sultan described Jamal al-Din al-Afghani as a fraud with connections to British intelligence:
“I discovered a scheme devised in the British Foreign Office by a fraud named Jamal al-Din al-Afghani and an Englishman named Blunt, which proposed to strip the caliphate from the Turks. They suggested to the British that Sharif Hussein, the Emir of Mecca, should be declared the caliph for Muslims. I had known Jamal al-Din al-Afghani personally. He was in Egypt and was quite an imposing figure. At one point, he claimed to be the Mahdi and proposed that he should incite all the Muslims in Central Asia. I recognized that he was not capable of such an undertaking, and he was aligned with the English. It seemed very likely that the English had groomed him to test my resolve, so I promptly declined, leading him to form an alliance with Blunt. I called him to Istanbul with the help of my father, Al-Huda Al-Sayyadi Al-Halabi, a man esteemed across the Arab world. Both Munif Pasha, the former guardian of the Afghans, and the poet Abdul Haq Hamid played a role in this situation, leading to Jamal al-Din al-Afghani’s arrival in Istanbul, from which I ensured he would not depart again”.
Concerning Jamal al-Din al-Afghani’s perspective on Sultan Abdul Hamid, he remarked: “If Sultan Abdul Hamid were measured against four of the most exceptional men of his time, his intellect, shrewdness, and political skill would surpass theirs. This is particularly evident in his ability to manage his associates. It is not surprising that he successfully navigates the challenges to his rule posed by Western powers, leaving his opponents content with his presence, behavior, and reasoning, whether they are kings, princes, ministers, or ambassadors.”
He continued: “I observed him mastering the complexities of political matters and the motives of Western nations, always ready with a contingency plan for any crisis that could arise for the king. What impressed me the most was the covert strategies and formidable tools he created to thwart Europe from orchestrating any perilous actions against the Ottoman Empire, making it clear to them that the disintegration of the Ottoman sultanate would only result in widespread devastation across all European lands”. He remarked, “Regarding my observations on the Sultan’s vigilance, his wisdom, caution, and preparedness to counter the schemes of Europe, along with his noble intentions and commitment to uplift the state, which would, in turn, elevate the Muslims collectively, it inspired me to reach out to him, and I pledged my allegiance to him for the caliphate and kingship. I was fully aware that the Islamic territories in the East cannot evade the traps set by Europe, nor the efforts to weaken, divide, and ultimately diminish them one by one, except through a united awakening, awareness, and solidarity under the banner of the supreme caliph.”
The mystery surrounding Jamal al-Din al-Afghani is intriguing; some support him while others cast accusations. For example, Mustafa Fawzi Abdul Latif Ghazal’s book, “The Call of Jamal al-Din al-Afghani in the Balance of Islam,” argues that he played a role in the nation’s decline in modern history. In contrast, Dr. Mohsen Abdul Hamid’s work, “Jamal al-Din al-Afghani: The Misunderstood Reformer,” depicts him as a reformer, despite claims of his involvement with Masonic lodges. [An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/462-468]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
If a scholar – a criticiser- refutes a person who deserves to be refuted and warns against him due to his bidah, he [this refute, criticiser, scholar] is from the people of justice – those who are sincere to the religion of Islam and the Muslims, and he is not an oppressor; rather, he is a person who has fulfilled an obligation. If he keeps quiet about someone who deserves to be refuted and warned against, he is one (guilty of) betrayal. If he remains silent to the extent that he defends and shelters bidah and its people, then indeed he has destroyed himself, dragged those who listen to him into a mess, active in aiding falsehood and rejecting truth.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Usamah, may Allah be pleased with him, said, “Once the Prophet, peace and blessings of Allah be upon him, stood at the top of a (lookout from upon one) castle amongst the castles (or the high buildings) of Medina and said, “Do you see what I see? (No doubt) I see the spots where afflictions will take place among your houses (and these afflictions will be) as numerous as the spots where raindrops fall.” [Al-Bukhari 1878 and Muslim 2885]
Al-Allamah Salih Al-Fawzan, may Allah preserve him, stated in his explanation of this hadith:
The prophet, peace and blessings of Allah be upon him, possessed miracles, and among them is this one: The prophet stood at the top of a lookout, meaning, a high castle among the lookouts of Madinah. There were lookouts over there (i.e. Madinah) and they are strong towers where they would observe the enemy’s (movements, circumstances, situation). They would climb up these towers to watch the approaching enemy.
He, peace and blessings of Allah be upon him, climbed onto one of them and said: “Do you see what I see?” They replied: “No”. (This is) is because they cannot see what the Messenger, peace and blessings of Allah, sees; this is from [خصائصه ] and [معجزاته]. [Footnote a]
This (i.e. the statement “do you see what I see”) is a warning to the Ummah. He said: “(No doubt) I see the spots where afflictions will take place among your houses”, upon or close to your homes, because Fitna (affliction, temptation, etc) will engulf the people in their houses. This serves as a warning from him, peace and blessings of Allah be upon him, that there will be Fitan (afflictions) that will reach the people.
What is common (or what normally takes place) is that when people stay in their homes, they are safe from Fitan, but when they exit them, they are exposed to Fitan, it afflicts them; however, the houses are not safeguraded from this (specific fitna). These are Fitan that will reach the people in their homes, while they are dwelling in them. This – and Allah knows best- is during the end times when media, satellite broadcasting, have advanced, as they say that evil can easily spread through these channels, reaching homes via screens and devices that relate events. The person looks at it while he is in his home- while he is at the furthest region of the earth- as if he is present at the scene. [Footnote b]
The Messenger does not speak out of desire, and indeed, this is something that will occur, and Fitan will invade the homes, entering them. This serves as a warning- a notification from him, peace and blessings of Allah be upon him, to warn people. When these widespread Fitan arise, a person must be vigilant and protect his home from these Fitan. This carries difficulty, but with patience and hoping for Allah’s reward, Allah will aid him. [Paraphrased: Sharh Kitab Al-Fitan Wal Hawadith pages 18-19]
وله عن
أُسَامَةَ ـ رضى الله عنه ـ قَالَ أَشْرَفَ النَّبِيُّ صلى الله عليه وسلم عَلَى أُطُمٍ مِنْ آطَامِ الْمَدِينَةِ فَقَالَ “ هَلْ تَرَوْنَ مَا أَرَى إِنِّي لأَرَى مَوَاقِعَ الْفِتَنِ خِلاَلَ بُيُوتِكُمْ كَمَوَاقِعِ الْقَطْرِ
النبي له معجزات، ومن ذلك هذه المعجزة: أشرف النبي على اطم يعنى قصر مرتفع من اطام المدينة، كانت فيها أطام، وهي أبراج قوية يرقبون فيها أحوال العدو، يصعدون عليها، ويرتفعون عليها، ينظرون العدو المقبل عليهم
صعد على واحد منها، فقال: هل ترون ما أرى ، قالوا : لا. لأنهم لا يرون ما يراه الرسول، هذا من خصائصه ومعجزاته وهذا من باب التحذير للأمة
قال: (إِنِّي لَأَرَى مَوَاقِعَ الفِتَنِ خِلالُ بُيُوتِكُمْ) عند أو قريب من بيوتكم لأن الفتنة ستغشى الناس في بيوتهم، وهذا تحذير منه أنه سيكون
هناك فتن تصل إلى الناس
العادة أن الناس إذا بقوا في بيوتهم، يسلمون من الفتن، إذا خرجوا منها وتعرضوا للفتن، تصيبهم، لكن هذه لا تقي منها البيوت، هذه فتن تصل إلى الناس في بيوتهم، وهم ساكنون فيها، وهذا والله أعلم – في آخر الزمان، إذا تطورت وسائل الإعلام والبث الفضائي والأقمار الصناعية – كما يقولون،
فإن الشر ينتقل معها بسهولة، ويصل إلى البيوت بواسطة الشاشات بواسطة المعدات التي تنقل الأحداث، ينظر إليها الإنسان وهو في بيته، وهي في أقصى الأرض كأنه موجود عندها
والرسول لا ينطق عن الهوى، وإن هذا شيء سيحصل وإن الفتن ستغزو البيوت، تدخل عليها، وهذا من باب التحذير، هذا إخبار منه يحذر الناس، عند وجود هذه الفتن المنتشرة الإنسان يأخذ حذره، ويصون بيته من وصول هذه الفتن إليه، وهذا فيه صعوبة، ولكن مع الصبر والاحتساب يعينه الله
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Footnote a: [خصائصه ] meaning his unique characteristics (traits) or features that are bestowed on him alone among humankind which distinguishes him from others. [معجزاته] meaning his miracles.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Hafs Bin Humaid, may Allah have mercy upon him, said: I said to Abdullah Ibn Al- Mubarak, may Allah have mercy upon him, “How many sects has this Ummah spilt into?” He said, “The foundation of the sects are four: The shia, the haruriyyah (i.e. khawaarij), the qadariyyah and the murji’ah. The shia split into twenty-two sects, the haruriyyah split into twenty-one sects, the qadariyyah split into sixteen sects and the murji’ah split into thirteen sects. (1)
The Druze
Shaikh al-Islam Ibn Tamiyyah, may Allah have mercy upon him, said:
The Druze and the Nusayris are unbelievers by consensus of the Muslim (scholars). It is not permissible to consume their slaughtered animals or to marry their women, for indeed, they are apostates. They are not Muslims, neither are they Jews nor Christians. [Footnote a]
They do not acknowledge the obligation of the five daily prayers, the fasting during Ramadan, or pilgrimage, nor do they recognise the prohibitions established by Allah and His Messenger regarding dead meat, alcohol, and other matters. Even if they profess the two testimonies of faith alongside these beliefs, they are deemed unbelievers by the consensus of the Muslim (scholars).
The Druze are followers of Hashtakin al-Darzi, a freed slave of the ruler, who sent him to the people of the valley of “Taym Allah Ibn Thalabah” to call them to the divinity of of the ruler, whom they refer to as the All-Knowing Creator, swearing oaths by him. They are part of the Isma’iliyyah (Shittes) claiming that Muhammad Ibn Ismail abrogated the Shariah of (Prophet) Muhammad the son Abdullah. Their disbelief is greater than those of the extremists (i.e. the most extreme Shiites), as they assert the eternity of the world, deny resurrection, and reject the obligations and prohibitions of Islam.
They are associated with the Qaramitah and the Batiniyyah, whose disbelief is more severe than that of the Jews, Christians, and the polytheists of Arabia. Their ultimate affair is philosophers in the path of Aristotle and his ilk, or Magians. Their statements are based on the statements of the philosophers and the Magians. (2)
Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:
The Druze are ones among the people who hide the most what they are upon, concealing their religion and not making it very clear to the people. There are not aligned with the Muslims, while they feign that they are not non-Muslims, (but) what is well known is that they are polytheists and worshippers of the (Fatimid) Ubaidi ruler. They are no aligned with the Muslims and what is apparent is that they are not aligned with the Muslims. What is well known to the one who knows them is that they are not Muslims and they do not adhere to Islam as their religion. They engage in acts of worship that are outside of what the Muslims are upon and they are associated with (or connected) to the well known (Fatimid) Ubaidi ruler. This is what those familiar with them have stated. However, advising them is important – advising, calling them to the path of Allah, guiding them to good and teaching them what benefits them, hoping that Allah guides them….(3) [Footnote b]
Footnote b:All in the fire except one
https://salafidawahmanchester.com/2024/12/28/all-in-the-fire-except-one/
[1]Al-Ibaanah of Ibn Battah 1/379-380
[2] An Excerpt from Majmu al-Fatawa 155-162
[3] https://binbaz.org.sa/fatwas/3363/%D8%A8%D9%8A%D8%A7%D9%86-%D9%85%D8%A7-%D8%B9%D9%84%D9%8A%D9%87-%D8%A7%D9%84%D8%AF%D9%88%D8%B1%D8%B2-%D9%85%D9%86-%D8%A7%D9%84%D8%B9%D9%82%D9%8A%D8%AF%D8%A9-%D9%88%D9%88%D8%A7%D8%AC%D8%A8%D9%86%D8%A7-%D9%86%D8%AD%D9%88%D9%87%D9%85 Read the rest of the Fatwa as we only quoted what we needed for the article.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Remember this when defenders of Ahlul Bidah from Jordan or other locations attempt to provoke or start an intellectual battle after the death of the Scholars, especially after the passing of Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him and all the scholars of Ahlus Sunnah who have passed away Amin.
Imam Al-Barbahari, may Allah have mercy upon him, said, “The likeness of the people of Bidah is that of scorpions burying their heads and bodies in the sand and leaving their tails out; so when they are able they sting. Likewise, the people of Bidah hide themselves within the people and when they are able, they convey what they desire”. [1]
Ameerul Mumineen Umar Ibnul Khattab, may Allah be pleased with him, said: People were (sometimes) judged by the revealing of a divine Inspiration during the lifetime of Allah’s Apostle but now there is no longer anymore [new revelation]. Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good. [Al-Bukhari 2641]
Imam Abdul-Azeez Bin Baz, may Allah have mercy upon him, said: “Whoever manifests good, it will be accepted from him and a good suspicion is held about him. And if he manifests evil, it will held against him and an evil suspicion is held about him”. [2]
Al-Allaamah Rabee Bin Haadee Al-Madkhalee, may Allah preserve him, said: “Destructive Good Suspicion” is to have a good suspicion of the people of falsehood whether are they disbelievers, innovators or evil (open) sinners. And that which led the disbelievers to belie the Messengers, (harbouring) a severe disbelief in them and their message was due to their evil suspicion towards the people of truth (i.e. the Prophets and their true followers), and having a good suspicion of their forefathers and their religions of falsehood and disbelief. Ahlul Bidah such as the Rawaafid, the khawaarij, the soofiyyah, the murji’ah, the qadariyyah and the people of Tahazzub Al-Baatil [false partisanship] are destroyed by good suspicion towards their shuyukh and figureheads, and their corrupt creeds. On the other hand, they are destroyed by their evil suspicions towards the truth and its people. Abul Hasan Al-Maribee and his followers have a share of both this destructive good suspicion and destructive evil suspicion. [3]
[1] Tabaqaat Al-Hanabilah: 2/44
[2] An Excerpt from Al-Hulalul Ibreeziyyah Min At-Taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaariy 2/397. footnote 1
