Author: Abdullah Jallow

We have a bone to pick with Amir Bohbot at Jerusalem Post

Written by Abdullah Jallow on June 8, 2025. Posted in Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations.

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

Allah, The Exalted, said:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And mix not truth with falsehood, nor conceal the truth while you know (the truth). [Al-Baqarah 42]

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

He (Allah) prohibits mixing truth with falsehood and concealing (truth). Mixing truth with falsehood is to confound truth with falsehood until one of them is confused for the other, and from this (results) deception, fraudulent maneuver, and cheating whose underlying reality contradicts the outward appearance. Similarly, when the truth is cloaked in falsehood, the perpetrator manifests falsehood in the image of truth and utters a wording that carries two meanings—a correct meaning and a false one, thus the listener may mistakenly think that the perpetrator intended the correct meaning, while his actual intent is falsehood. This is Ijmaal Fil Lafdh [general, unrestricted wording (or speech)]. As for ambiguity in meaning, it can manifest in two ways; one of which is truth while the other is false; its correct intended aspect is misconstrued, thus its intended meaning becomes false. The basis of Bani Adam’s misguidance lies in general wordings and ambiguous meanings, particularly when they encounter confused minds; so how about when accompanied by vain desires and fanatism? Therefore, ask the One (Allah) Who keeps the hearts steadfast to keep your heart steadfast in the religion He has ordained, and not allow you to fall into this darkness. [1]

He, may Allah have mercy upon him, also said:

“If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent”. [2]

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

“It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations—one valid and the other erroneous—the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding. Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. Conversely, if the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [3]

According to the above information provided by Amir Bohbot, the Zionist Administration under Netanyahu has supplied weapons to this group. Nonetheless, regardless of the claims made about this group, their interactions with the Zionists, and their stance against Hamas—whether these claims are accurate or not, whether there is a mix of truth and falsehood in the narrative, or whether certain aspects are exaggerated or misrepresented—there remains a lack of clarity regarding the true nature of the group. This ambiguity may stem from a misunderstanding of their situation, or from a perception that contradicts their actual reality. Furthermore, the writer may grasp certain elements about them, despite evidence suggesting otherwise, or may hold a belief that is at odds with another perspective that he considers equally plausible. Ultimately, it is widely recognised that the Zionists have in the past employed one group to counter another group, similar to their utilisation of Hamas against another political group. Read here: https://abuiyaad.com/w/hamas-israeli-right

Nonetheless, our primary issue with Amir’s article does not pertain to the actions of the Zionists in manipulating one group against another. Instead, our principal concern lies in a statement that reveals Amir to be either a malicious distorter of facts or someone suffering from a profound ignorance, particularly in his use of the term “Extremist Salafi Groups.” This is due to the fact that Salafiyyah embodies neither extremism nor negligence. Rather, those inaccurately labeled as Salafi while simultaneously being categorised as extremists are, in reality, the kharijite terrorists and bloodshed perpetrators, including ISIS, Al-Qaeda, Jabhat An-Nusra, Al-Shabab, Boko Haram, and the terrorist factions operating in the Sahel Region of Africa, among others. These organisations have no affiliation with Salafiyyah. Therefore, Amir, writing for the Jerusalem Post, should either pursue a deeper understanding of Salafiyyah or choose to remain silent, as Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him, stated:

“Silence adorns the scholar and conceals (for) the ignorant person”.

“Adorns the scholar”, meaning: It is an adornment for him, for when he speaks, he speaks based on knowledge, and when he remains silent, he remains silent based on knowledge. “And conceals (for) the ignorant person”, meaning: Through his silence, his ignorance does not manifest, whereas when he engage in discussions about issues of knowledge, his ignorance becomes evident. Had he remained silent, he would have been safe and secure. [4]

Therefore, it is essential to explore the details found in these websites by Shaikh Abu Khadeejah and Shaikh Abu Iyaad, may Allah safeguard them, in order to gain an understanding of Salafiyyah.

https://abukhadeejah.com/what-is-salafism-and-salafiyyah/
https://abukhadeejah.com/category/books/what-is-salafiyyah/
http://salafis.com/authors/Abu.Iyaad.cfm

https://abukhadeejah.com/a-response-to-western-academics-who-categorise-salafis-into-quietists-politicos-and-jihadists-and-why-this-is-a-false-categorisation/

Upon reviewing the information on the aforementioned websites, it will be as evident as the midday sun that the label of extremism cannot be attributed to Salafiyyah. Instead, the groups Amir should have explicitly mentioned are the Takfiris or Haddadis. However, Amir is either merely a slanderer of Salafiyyah or someone deeply entrenched in ignorance, pretending to possess knowledge about what Salafi truly is, in an attempt to be regarded as knowledgeable in this area. The Messenger, peace and blessings of Allah be upon him, said: “The one who pretends that he has been given what he has not been given, is just like the (false) one who wears two garments of falsehood.” [5]

Abdullah Ibn Mas’ud, may Allah have mercy upon him, said: “O people fear Allah! Whoever amongst you has knowledge of something, he should speak based on what he knows; and whoever does not know, he should say, ‘Allah knows best”. This is because it the best of knowledge for one of you to say, ‘Allah knows best’ regarding things he has no knowledge of. Indeed, Allah, The Most High, said to His Prophet, peace and blessings of Allah be upon him: [قُلْ مَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَا۠ مِنَ ٱلْمُتَكَلِّفِينَ – ”Say (O Muhammad): No wage do I ask of you for this (the Qur’aan), not am I one of the Mutakallifun (those who pretend and fabricate things which do not exist). [Q: 38;86]

And Allah knows best

[1] As-Sawaa’iq Al-Mursalah 3/927

[2] As-Sawaa’iq Al-Mussalah 2/503

[3] As-Sawaa’iq Al-Mussalah 2/503

[4] https://www.al-badr.net/muqolat/5559

[5] Sahih Al-Bukhari 5219

Highly abridged account of over 70 years of Palestinian Suffering-Reminder to Steven Drucker

Written by Abdullah Jallow on June 7, 2025. Posted in Contemporary Issues, History of Islam, Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

The prophet, peace and blessings of Allah be upon him, said that Allah said: “O my servants! I have forbidden oppression for myself, so do not oppress one another”. [Sahih Muslim 2577]

Dear Steven, we have examined the details in your above post, which you describe as significantly condensed. To begin with, in accordance with the prophetic hadith we referenced at the outset of this response, we unequivocally denounce every atrocity perpetrated against Jews, irrespective of the identity of the offender, and we shall persist in our condemnation of any acts of violence against any group of people. We express no hesitations in denouncing anti-Semitism, [Footnote a] whether it occurred in the past or is present today, in any region of the world, when it is distinctly proven to be antisemitism, without exaggeration or manipulation as a political instrument to suppress criticism of the Zionists for their extremely brutal treatment of the Palestinians over the last seven decades. We condemn every instance of alleged injustice against the Jews, whether it involves murder or legitimate grievances of Jews being violated by others. In a similar vein, we would like to remind you of some of the brutal treatment endured by the Palestinians, which merely represent the surface of a much larger issue.

A Few Examples of Historical Zionist Atrocities Against Palestinians

The Deir Yassin Massacre: Took place on April 9, 1948, near Jerusalem, during which between 107 to 254.

Palestinians were massacred at the hands of the extremist “Stern” gang. The Nasr al-Din Massacre: Took place in April 1948. Al-Lajjun Massacre: Took place on April 13, 1948, in a Palestinian Arab village in the Jenin District, where the Zionist Haganah gang attacked it and killed 13 people.

The Saliha Massacre: Took place in May 1948, during which 75 Palestinians were massacred.

The Abu Shusha Massacre: Took place on May 14, 1948, near the village of Deir Yassin, and claimed the lives of (50) citizens, including women, men, children, and the elderly.

The Beit Daras Massacre: Took place in northeastern Gaza on May 21, 1948.

The Tantura Massacre: Took place on May 22, 1948, in the occupied city of Haifa, and claimed the lives of about (200) Palestinians.

The Lydda Massacre: Took place on July 12, 1948, in the occupied city of Lydda, and resulted in the massacre of about (500) Palestinians, including (150) who were massacred inside the city’s Grand Mosque. The Zionists threw many of them alive into the town’s wells.

The Dawayima Massacre: Took place on October 29, 1948, when a battalion from the terrorist “Lehi” organization led by Moshe Dayan attacked the village and then began searching homes and shooting at its residents. Entire families were exterminated in the massacre, which resulted in the killing of 200 men, women, and children.

The Zionist massacres did not stop after the Nakba of 1948, but rather their frequency, intensity, and brutality increased in light of the use of more lethal and destructive weapons. Among the most prominent of these massacres were: The Sharafat Massacre, which took place in February 1951, in which 11 Palestinians were massacred, and the rest of the village’s people were displaced. The Bethlehem Massacre took place in January 1952, in which 10 Palestinians were massacred. The Qibya Massacre took place on October 14, 1953, in the village of Qibya, east of Jerusalem, during which (67) Palestinians were massacred, most of whom were women and children, and during which 56 homes were destroyed. The Qalqilya Massacre took place on October 10, 1956, when the occupation forces attacked citizens in the city of Qalqilya in the West Bank, during which about seventy citizens were massacred.

The Kafr Qasem Massacre took place on October 29, 1956, in which 49 Palestinians were massacred, including 11 children, when they were all returning home from work. The Khan Yunis Massacre took place on November 3 and 12, 1956, in which between 280 and 500 Palestinians were massacred.

In 1970, Zionist aircraft struck Bahr al-Baqar Primary School and Abu Zaabal factories, killing more than 150 Egyptian students and workers. In 1980, the extremist Jewish organization Kach attempted to blow up Al-Aqsa Mosque, and a shipment of explosives weighing 120 kg was discovered. The Sabra and Shatila massacre took place in September 1982. This massacre lasted three days, and its direct perpetrators were members of the Lebanese Phalange forces allied with the Zionists led by Ariel Sharon. The Ibrahimi Mosque Massacre took place on February 25, 1994, when a Zionist named “Barog Goldstein” stormed the Ibrahimi Mosque in the city of Hebron, and fired bullets and bombs at the worshipers. This massacre resulted in the massacre of 29 Palestinians. The Qana Massacre took place on April 18, 1995. [1]

Recent developments following the October 7 attack by Hamas have drawn significant condemnation from various international organizations regarding the severe retaliation executed by Netanyahu’s military forces. Reports indicate that Netanyahu and his allies have engaged in actions that violate the Genocide Convention, aiming to systematically eliminate the Palestinian population in Gaza. This includes not only killings but also inflicting serious physical and psychological harm, as well as imposing living conditions designed to lead to their physical annihilation. Month after month, the actions of Netanyahu’s military have dehumanised Palestinians in Gaza, treating them as a group devoid of basic human rights and dignity, clearly signaling an intent to eradicate them.
During the height of the conflict, various international organisations reported a harrowing two-month period where the population was under siege, grappling with starvation, displacement, and the threat of annihilation amidst relentless bombardments and crippling restrictions on essential humanitarian aid. Additionally, they highlighted that for several months, the forces under Netanyahu’s command engaged in acts that could be classified as genocidal, fully cognizant of the irreversible damage being inflicted on the Palestinian people in Gaza. This continued despite numerous warnings regarding the dire humanitarian crisis and binding resolutions from international entities demanding that Netanyahu and his associates take immediate action to facilitate the delivery of humanitarian assistance to civilians in Gaza.

They stated in their reports that Netanyahu and his associates have consistently maintained that their actions in Gaza are lawful, claiming justification through their military objective of eliminating Hamas. However, the notion of genocidal intent can exist alongside military objectives and does not have to be the only aim. The context of dispossession, apartheid, and unlawful military occupation in which these actions have taken place has led to a singular, reasonable conclusion: that Netanyahu and his associates intended the physical destruction of Palestinians in Gaza, either in conjunction with or as a means to achieve their military goal of dismantling Hamas. Furthermore, while acknowledging the horrific crimes committed by Hamas and other armed groups on October 7, 2023, including unlawful killings and hostage-taking, it is crucial to understand that these actions cannot justify Netanyahu’s genocidal campaign against the Palestinian people in Gaza. The military response from the Zionist army following the attacks on October 7 has pushed Gaza’s population to the brink of disaster. This relentless offensive has resulted in the deaths of over 42,000 Palestinians, including more than 13,300 children, and has injured upwards of 97,000, with many casualties stemming from direct or indiscriminate attacks that have obliterated entire families. The scale of destruction is unprecedented, occurring at a pace and intensity not witnessed in any other 21st-century conflict, decimating entire cities and devastating essential infrastructure, agricultural lands, and cultural and religious sites. As a result, vast areas of Gaza have become uninhabitable.

They also highlighted that Netanyahu’s government created dire living conditions in Gaza, resulting in a lethal combination of malnutrition, hunger, and disease, effectively subjecting Palestinians to a slow and calculated demise. Furthermore, hundreds of Gazans have been subjected to incommunicado detention, torture, and other forms of mistreatment. The total siege imposed on Gaza cut off essential resources such as electricity, water, and fuel. Over nine months during the conflict, Netanyahu’s administration enforced a stifling and illegal blockade, severely restricting access to energy and failing to ensure meaningful humanitarian aid within Gaza. This obstructed the importation and distribution of critical supplies, particularly in the northern regions. Consequently, the already dire humanitarian crisis worsened. The extensive destruction of homes, hospitals, water and sanitation systems, and agricultural land, coupled with mass displacement, led to catastrophic hunger levels and a rapid increase in disease. The effects have been particularly devastating for young children and pregnant or breastfeeding women, with serious long-term health implications.

Through its repeated “evacuatio” orders, Netanyahu’s government issued numerous “evacuation” orders, resulting in the displacement of nearly 1.9 million Palestinians—90% of Gaza’s population—into increasingly confined and perilous areas, often under dire conditions, with some individuals being forced to relocate as many as ten times. This relentless cycle of forced displacement rendered countless people unemployed and profoundly traumatised, particularly given that approximately 70% of Gaza’s inhabitants are refugees or descendants of those who were uprooted from their homes during the 1948 Nakba. They stated that Netanyahu’s administration showed a troubling unwillingness to implement measures that could have safeguarded displaced civilians and addressed their fundamental needs, indicating a deliberate choice to ignore their plight. They consistently denied displaced individuals the opportunity to return to their homes in northern Gaza or to seek temporary refuge in other areas of the Occupied Palestinian Territory or lands under Zionist control. This refusal continued to violate the rights of many Palestinians to return to the areas from which they were uprooted in 1948, as recognised by many nations. The administration was fully aware that there were no safe havens for Palestinians in Gaza.

The above information, derived from reports by various international organisations, has faced denial from Zionist factions, despite being evident in daily life. Furthermore, while Jane’s article highlights barbaric actions, it pales in comparison to the brutality faced by Palestinians over the past 70 years. It is crucial to remember that the roots of this conflict do not lie with the Palestinians, who did not instigate it, but rather with the colonial figureheads that supported the Zionists in creating the circumstances over 70 years ago. [Footnote b]

We would like to emphasise, once again, the strong insights shared by Prince Turki al-Faisal, may Allah safeguard him, which can be found in the following link: https://www.youtube.com/watch?v=Z3-cWyFcK5w

In addition, some Zionists figureheads have also employed genocidal rhetoric against Palestinians. [Footnote c]

————————————————————

Footnote a:
https://abuiyaad.com/sn/muslims-antisemitism
https://abuiyaad.com/w/antisemitism-ernest-renan

Footnote b:

The Initial Rise and Gradual Impact of Christian Zionism on Some European Political Decision-makers

An Overview of Christian Zionism in America Since the Arrival of The Puritans

https://salafidawahmanchester.com/2024/11/15/american-christian-zionists-media-initiatives-aimed-at-influencing-public-opinion-with-a-brief-mention-of-the-concept-of-greater-israel/

Footnote c:
https://abuiyaad.com/a/slaughtering-children-holy-war/print
https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza
https://www.abuiyaad.com/a/pharoah-slaughtering-babies
https://salafidawahmanchester.com/2025/01/15/must-take-a-look-at-what-is-happening-in-their-own-backyard-first/

[1] Compiled from various old Arab Newspapers

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali 82

Written by Abdullah Jallow on June 6, 2025. Posted in Basics, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

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

The Advice of Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, on the first days of Eid al-Adha in the year 1441 AH

بسم الله الرحمن الرحيم

All praise is due to Allah, and peace and blessings be upon the Messenger of Allah, as well as upon his family and companions. To proceed:

I advise (or enjoin upon) myself and all of you with fearing Allah, the Mighty and Majestic, to be sincere to Allah in every statement and action, and to be diligent in the pursuit of knowledge- being diligent in spreading Dawah Salafiyyah with utmost striving, strength, and strong determination; striving to spread this great Dawah, (which is) the Dawah of the prophets – peace and blessings be upon them. Let us illuminate through the paths of the prophets, peace and blessings be upon them, by giving concern to this Dawah and spreading it to every place where this Dawah can reach. I ask Allah for Tawfeeq for everyone in what is beloved and pleasing to Him, and for steadfastness in adhering to the Book of Allah and the Sunnah of Allah’s messenger, peace and blessings of Allah be upon him. May Allah grant everyone what is beloved and pleasing to Him.

والسلام عليكم ورحمة الله وبركاته

From the Shaikh Telegram Channel

Quite straightforward when no hornswoggle or stratagem is involved

Written by Abdullah Jallow on June 6, 2025. Posted in Brotherhood.

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

Cooperation Upon Bir and Taqwah, and Hastening to Excel One Another In Good Deeds

Allah, The Most High, said:
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [5:2]

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

This verse contains all the Masalih for the servants of Allah in their worldly matters and their afterlife Hereafter amongst themselves or in their in relationship with their Lord. This is because every servant of Allah finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves and obedience to Allah, which is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwaa because it is basis of all matters of the religion. A deed cannot be considered an act of obedience to Allah and an act that draws one close to Allah until it is based on Iman, thus, what leads to the performance of the deed is solely due to Iman – neither (un-Islamic) customs nor desires, neither seeking praise nor status and other than it; instead, it should be solely based on Iman and the aim behind it should be to attain Allah’s reward, and seeking after Allah’s Pleasure. [1]

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].

Allah [The Most High] said:

سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ

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. [2]

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”. [3]

[1] An Excerpt from “Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim Al-Jawziyyah” 1/307-311. Publisher: Daar Ibn Al-Jawziyyah 2nd Ed, 1431AH

[2]:Ar-Ruh 431-432]

[3] Sahih Abi Dawood 1678]

[36] Ascent and Decline of The Ottoman Empire

Written by Abdullah Jallow on June 5, 2025. Posted in History of Islam, Morals and Manners - 'Akhlaaq'.

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

Sultan Abdul Hamid I

continued……..

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

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

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

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

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

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

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

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

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

Some violations that sometimes occur against “Context” within social media

Written by Abdullah Jallow on June 4, 2025. Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Sin.

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

Allah, The Most High, said:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

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]

[وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]- meaning, Allah [Glorified be He and free is He from all imperfections] mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. Allah [The Exalted] said: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do] [1]

Beware of kadhib, as it corrupts one’s ability to teach people as well as one ability to illustrate information based on how it should actually be. The liar presents what is present as something non-existent and what is non-existent as something present; misrepresents the truth as being something false and falsehood as being something true; misrepresents the good and the evil, so he corrupts his conception and knowledge, which subsequently results in his punishment. Then he portrays what is not true to the one who has been duped by him – the one who is drawn to him – and therefore corrupts his conception and knowledge.

The soul of the liar turns away from existing reality, preferring the non-existent, and falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilfully chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- neither benefits from his tongue nor his deeds (i.e. in relation to the specific affair). Because of this, lying serves as the foundation of immorality, as the Prophet [peace and blessings of Allah be upon him] said, “Indeed, lies lead to immorality (or wickedness), and indeed, immorality (or wickedness) leads to the fire.” [Bukhaari 2606/2607]

Lies first emerge from the heart and then on the tongue, corrupting it; then they transfer to the limbs and corrupt their deeds, just as they corrupt statements of the tongue. As a result, lying prevails over his utterances, deeds, and state of affairs; corruption gets deeply ingrained in him, and its disease leads to destruction if Allah does not grant him recovery with the medication of truthfulness, which uproots the source (or basis) of the lies. This is why the basis of all deeds of the heart is truthfulness, and the basis of their opposites is lies, such as boasting, self-amazement, pride, being glad (with ungratefulness to Allah’s Favours), conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace, and others.

Every righteous deed, whether done privately or publicly, is founded on truthfulness. And the source of every corrupt deed, whether private or public, is lies. Allah punishes the liar by preventing him (i.e. due to his own chosen evil) from those things that will bring him well-being and benefit, while He rewards the truthful one by granting him the ability to attain the beneficial things of the worldly life and Afterlife. There is nothing comparable to truthfulness in terms of how it brings about the affairs of well-being in this life and the next, and there is nothing comparable to lying in terms of how it corrupts and harms one’s worldly and Afterlife affairs.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119]

هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ

This is a Day on which the truthful will profit from their truth. [5:119]

فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ

And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. [47:21] [2]

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

It is incumbent that the expression conveys the intended meaning through the appropriate terminology. Should the term be explicit or evident, the objective is achieved. However, if the term possesses dual interpretations—one valid and the other erroneous—the intended meaning must be clarified. In instances where the term suggests a flawed interpretation, it should only be employed with an explanation that mitigates any potential misunderstanding. Furthermore, if the term may mislead certain listeners into grasping an incorrect meaning, it should not be used if it is known to carry such implications, as the primary aim of communication is clarity and understanding. Conversely, if the term accurately reflects the intended meaning but some individuals remain unaware of its significance without any negligence on the speaker’s part, the responsibility lies with the listener, not the speaker”. [3]

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

The basis of Banee Adam’s misguidance stems from ‘General Terms’ and ‘Ambiguous Meanings’ (terms, meanings, statements) that can be interpreted as either truth or falsehood when not clearly defined). This issue is exacerbated when they interact with a confused mind, particularly when coupled with misguided desires and enthusiasm. Thus, seek the guidance of the One who stabilises hearts, asking Allah to strengthen your heart in His Religion and protect you from falling into this darkness”. [4]

He, may Allah have mercy upon him, also said: “If the speaker falls short in his clarification and addresses the listener with vague terms that may encompass various interpretations, and the listener remains uncertain of the intended meaning; if this arises from the speaker’s inability, the listener is given from the speaker’s inability rather than his intent. If the speaker possesses the ability and he does not do so while it is obligated to him to do so, he gives the listener from his evil intent”. [5] [end of quotes]

The violations of the aforementioned clarifications is evidently observable on social media. Certain deceivers on social media have persistently endeavored not only to detach the context of statements but also to isolate the circumstances surrounding incidents, thereby misleading both the inattentive observer and those who have not witnessed prior events that would enable them to identify and compare with current occurrences. Indeed, one must not be oblivious of the fact that context is of paramount importance in our statements and stances, which encompass the necessity of elucidating meanings, defining word connotations, providing specificity, dispelling misconceptions, rectifying erroneous interpretations, and avoiding contrived ambiguities and psychological projections. Rather than adhering to honesty, which is typically characteristic of a believer, some individuals deliberately resort to a form of communication that initially lacks clarity and necessitates further explanation. This approach misleads numerous readers, leaving them to navigate aimlessly in their quest for contextual hints to discern the intended message. Consequently, they deliberately aim to make an individual unable to determine whether the truth resides at the beginning, middle, or end of the discourse. This situation often neglects the essential function of context.

Some of the discussions prevalent on social media, along with the diverse agendas of those disseminating tweets, are so concerning that they necessitate a cautious approach, urging individuals to avoid jargon and only share tweets and retweets that they can comprehensively understand within their context. Due to deceptions and ambiguity prevalent on social media, one must engage with clarity, while consciously avoiding ambiguity and assumptions, as well as ensuring that the person’s words are timely if the topic is very controversial. Therefore, one should not allow themselves to be swayed by the ornate rhetoric of any orator to the point of overlooking the discrepancies between the discourse and its surrounding context, especially when the speaker neglects to offer concrete evidence.

We encounter individuals who tackle contentious matters regarding others, yet intentionally neglect to weave in crucial aspects such as situational nuances or contextual elements, alongside other influences like historical background when appropriate. The orator is aware that his apparent eloquence or compelling rhetoric falls short of effectively communicating the desired message, having omitted the external contexts of the dialogue and all active participants in the communicative exchange; yet, he fixates solely on the favorable assumptions held about him by the audience, even as he deceives them.

Therefore, it is crucial to acknowledge that the importance of discourse is intricately tied to the context in which it takes place. Upon encountering individuals who intentionally disregard the etiquettes of honest dialogue, we commit ourselves to disregard the utterances of anyone engaging in a controversial discussion who subsequently attributes statements to others without credible evidence. Thus, one should not permit himself to be misled or influenced by interpretations that lack context, whether through the construction of speech or the arrangement of words, unless they are substantiated by contextual evidence and the assertions or viewpoints of the individual being referenced or critiqued. In the realm of social media, the absence of context renders it impossible to elucidate ambiguities while revealing the intended meaning of statements and claims whose implications remain unclear and can only be understood through context.

Furthermore, neglecting to consider context and isolating an individual’s true circumstances invariably leads to misinterpretations of the entire discourse or its elements. This behavior has led some to deliberately sever the original meaning at the time of its inception from the meaning derived from interpretation. The quantity of retweets, the accompanying comments, or the status of the statement’s author is, in our perspective, a mere illusion when it contravenes the principles of honest discourse. No amount of propaganda, fervent appeals on behalf of their statements, or the most robust support received will blind us to the reality that the speaker has deceived, concealed, misrepresented, lied, and waged war against the accurate context.

Umm Salamah, may Allah be pleased with her, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Indeed, I am only a human being and you people come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.

Some Benefits Derived From This Hadeeth:

The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent, but the (mere) judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].

This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood concerning what is hidden within it.

This hadeeth shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].

This hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.

In this hadeeth is proof that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadeeth shows us that the Mujtahid is forgiven (when he makes a mistake).[6]

And Allah knows best

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. 1/300-303

[2] Al-Fawaa’id’ pages 202-203

[3] Ar-Radd Alaa Al-Bakri 702-703

[4] As-Sawaa’iq Al-Mursalah 3/927

[5] As-Sawaa’iq Al-Mussalah 2/503

[6] Saheeh Al-Bukhaari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadeeth Number: 7181 with Fat’hul Baari]

The bitter truth uttered by a brave person!

Written by Abdullah Jallow on June 3, 2025. Posted in Brotherhood, Morals and Manners - 'Akhlaaq'.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

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

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

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

Netanyahu shoots himself in the foot again!

Written by Abdullah Jallow on June 3, 2025. Posted in Basics, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

Allah said:

أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ

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

It is reported in the same newspaper as follows:

Comment:

There is no doubt that anyone possessing even a modicum of common sense will not endorse the actions of the person who attacked those eight innocent people just as we have constantly denounced the actions of Hamas – without any reservations – against defenseless civilians and non-combatants on October 7th.

However, the narrative regarding this recent attack in America becomes more repugnant as soon as the genocidal Netanyahu, who has been perpetrating a far more heinous crime for over a year, opens his mouth and portrays himself as one who enjoins good and forbids evil, while still carrying on with crimes much greater than the one committed against those eight innocent people in America. No one has articulated this matter more clearly or powerfully than Prince Turki Al-Faisal in his remarks regarding both Hamas and Netanyahu’s administration. You may listen to it here:

An agonising complaint from an African Muslim and its remedy

Written by Abdullah Jallow on June 2, 2025. Posted in Basics, Contemporary Issues, Morals and Manners - 'Akhlaaq'.

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

Allah, The Most High, said:

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

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

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

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

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

The complainer said:

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

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

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

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

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

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