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Author: Abdullah Jallow

Enjoining Good and Forbidding Evil in Different Circumstances: A Shared Concern, but Different Senses of Urgency May Arise

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

Enjoining Good and Forbidding Evil – A Communal or Individual Obligation?

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked:

متى يكون الأمر بالمعروف والنهي عن المنكر فرض كفاية؟

He responded:

نعم، إذا قام المسلمون في أي بلد بإنكار المنكر، قامت جماعة؛ سقط الإثم عن الباقين في البلد؛ لأن المقصود حصل، فإذا كان جماعة تصدوا لهذا الأمر، وأنكروا المنكر، وأزالوه؛ حصل لهم الأجر العظيم، وسقط الإثم عن الباقين في القرية، أو البلد، أو في القبيلة، لكن يبقى على القرية الثانية، وعلى المدينة الثانية واجبها، كل مدينة، وكل قرية، وكل قبيلة مسؤولة، فإذا قام جماعة في بلد من البلدان، أو قرية من القرى، أو قبيلة من القبائل بإنكار المنكر، وزال على أيديهم؛ سقط الإثم عن الباقين، وفاز المنكرون بالأجر العظيم، والخير الكثير، وهكذا كل قرية، وكل بلد، وكل قبيلة عليها أن تقوم بالواجب، وإذا قام به بعضها؛ سقط الإثم عن الباقين، نعم.
المقدم: إذًا هو فرض كفاية والحالة هذه؟
الشيخ: هو فرض كفاية، لا، لكن إذا كان في مكان ما فيه إلا هو، ما في من ينكر له؛ وجب عينًا، يعني شاهد المنكر في حي من الأحياء ما عنده أحد، أو في قبيلة من القبائل ما عنده أحد ينكره؛ وجب عليه أن ينكره إذا استطاع ذلك بيده، أو لسانه، نعم.
المقدم: بارك الله فيكم، وجزاكم الله خيرًا.

Question: When does enjoining good and forbidding evil become a communal obligation?

Response: If Muslims in any country denounce evil – a group shoulder the responsibility, the sin is lifted from the others in the country, because indeed the objective has been attained. So, if a group embarks to fulfil this matter by denouncing evil and stop it, they will receive great rewards and the sin is lifted from others in the rural settlement, the country or tribe. However, the obligation on second rural settlement and city still remains. Every city, rural settlement and tribe is responsible. If a group in any country, rural settlement, or tribe denounces evil and it is stopped through them, the sin is lifted from the others, and those who denounce it will be rewarded greatly and will receive abundant good. Thus, every rural settlement, country, and tribe must fulfill the obligation, and if some fulfil it, the sin is lifted from the others.

Question Moderator: So, it is a communal obligation in this case?

The Shaikh answered: It is a communal obligation, yes, however, if there is a place where no one else is available to denounce it except him, it becomes an individual obligation. Meaning, if the one who witnesses an evil in a city district and he has none else, or none among a tribe, it is obligated to him to denounce it according to his ability with his hand or tongue. [1]

 

Standing Firm Against The People of Falsehood

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, stated in his refutation against Dr Ibrahim Ar-Ruhayli, may Allah recitify his affair:

Allah’s Messenger, peace and blessings of Allah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allah’s Messenger said, “Lampoon the Quraish, for it will hurt them more than arrows”. He sent word to Ibn Rawahah, saying, “Lampoon them”. So he lampooned them but it was not good enough. Then he sent word to Ka’b Bin Malik, then he sent word to Hassan bin Thabit. When he entered upon him, Hassan said, “Now you have sent for this lion who wreaks vengeance then waves his tail about”, then he stuck out his tongue and moved it. He said, “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn”. Allah’s Messenger said, “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarises my lineage for you”. Hassan went to him, then he came back and said, “O Allah’s Messenger! He has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from them as a hair is drawn out of the dough”. Aishah said, “I heard Allah’s Messenger say to Hassan, “The Ruhul Qudus (i.e. Jibreel) will continue to support you, so long as you are defending Allah and His Messenger”. She said, “I heard Allah’s Messenger say, “Hassan has lampooned them and has satisfied himself and others”. [Sahih Muslim. Number 2490]

Al-Bara’ah Bin Aazib, may Allah be pleased with him, narrated that he heard Allah’s Messenger, peace and blessings of Allah be upon him, saying to Hassaan Bin Thabit, may Allah be pleased with him, “Lampoon them and Jibril is with you”. [Al-Bukhari 3213]

So when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, then the people of truth cannot (do anything else) except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. [2]

The Shaikh, may Allah have mercy upon him, also spoke about the Fard Kifayah in the context of Jihad, saying:

For example, Jihad one of the Furud al-Kifaayaat (Communal obligations), thus, if one person goes for Jihad in order to repel a threat faced by Islam and the Muslims, will the legislated Islamic goal of this Jihad be fulfilled by one person; or if hundreds of people went but neither the legislated Islamic goal is fulfilled nor is the threat repelled, would it be permissible for the scholars to remain silent in such circumstances; or is it obligated that they exhort the people to go for Jihad in order to fulfil this communal obligation? (This is because) there has to be sufficient numbers of people to fulfil this (Communal) obligation in order to put a stop to the threat face by the rest of the Muslims. If this sufficient number is not reached, then all the Muslims are regarded to be sinful in such a case and held responsible for the harm that comes to Islam and the Muslims. Similarly is the same thing stated regarding enjoining good and forbidding evil, because there has to be sufficient numbers to prevent the Fitnah, if one, ten or twenty are unable to do so. Therefore, it becomes clear that many of the students- those who ascribe themselves to the Sunnah-who seek from the Scholars to clarify their stances have sought after something appropriate and correct if there is a sound reason for seeking after it. It is not to be regarded as a mistake, but the mistaken one is he who declares those students to be mistaken. The silence of the scholars at the time of need or necessity to clarify the truth is tantamount to concealment of the truth and it is from those grave mistakes that will result in corruption, trials, splitting of the people into two groups, two parties, boycotting one another and so on. [3]

 

An Issue Regarding How Long The People of Knowledge Exercise Patience Before Clarification or Warning – By Shaikh Fawwaz Al-Mad’khali – may Allah preserve him.

فالتاريخ القريب يشهد أن العلماء لم يكونوا على درجة واحدة من الصبر في جميع القضايا، ولم يتركوا الانحرافات الكبرى دون بيان، بل كانوا يبادرون إلى الإنكار عند الحاجة، كل بحسب اجتهاده وتقديره للمصلحة والمفسدة، والأمثلة على ذلك كثيرة، وسنكتفي بعرض بعض الأمثلة فقط:
معلوم أن العلماء لم يصبروا على المصعفقة كثيراً؛ بل حذروا منهم لما عاثوا في الدعوة فساداً، كما أنهم لم يصبروا على هاني بن بريك لما أظهر نواياه الخارجية ضد ولاة الأمر في اليمن، وحتى في فتن سابقة كان بعض العلماء يحذرون من بعض المنحرفين، ويصبر عليهم آخرون.
فمسألة الصبر على المخالف مسألة اجتهادية تقديرية تختلف باختلاف الأحوال والأشخاص والآثار المترتبة، وليست قاعدة جامدة تُطبق في كل زمان ومكان دون نظر……..

Recent history testifies to the fact that scholars have not been upon the same level with regards to patience in all issues, nor have they overlooked great deviations without providing clarification. Instead, they took the initiative to denounce such deviations when necessary—each of them based on their Ijtihad and evaluation of the benefits and harms. The examples of this are many and we will suffice with some (as follows).

It is well known that the scholars did not patiently wait for an extended period with regards to the Mas‘afiqah; rather, they warned against them when they caused corruption in the Dawah.

Similarly, they did not patiently wait regarding Hani Bin Burayk when he manifested his Kharijite-like motives (intentions) against the rulers in Yemen. Even during earlier Fitan, some scholars warned against the deviants, while others were patient with them.

Thus, the subject with regards to exercising patience with the Mukhalif is a subject of Scholarly Ijtihad and evaluation that varies based on different circumstances, the individuals involved, and the potential effects, and it is not a fixed principle that is applied in every time period and place without examination….. [4]

 

The Obligation Remains Either at Home or Abroad As Long As Someone Can Fulfil It

Al-Allamah Zaid Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said: The obligation of refuting the Mukhalif 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”. [5]

Footnote a: Jihad is not established except by the ruler with an army with the apparatus of Government.

Also benefit from these other links:

https://binbaz.org.sa/fatwas/20791/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D8%A7%D9%84%D9%86%D9%87%D9%8A-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1

https://binbaz.org.sa/audios/1392/%D9%88%D8%AC%D9%88%D8%A8-%D8%A7%D9%84%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D8%A7%D9%84%D9%86%D9%87%D9%8A-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1

[1] https://binbaz.org.sa/fatwas/10398/%D9%85%D8%AA%D9%89-%D9%8A%D9%83%D9%88%D9%86-%D8%A7%D9%84%D8%A7%D9%85%D8%B1-%D8%A8%D8%A7%D9%84%D9%85%D8%B9%D8%B1%D9%88%D9%81-%D9%88%D8%A7%D9%84%D9%86%D9%87%D9%8A-%D8%B9%D9%86-%D8%A7%D9%84%D9%85%D9%86%D9%83%D8%B1-%D9%81%D8%B1%D8%B6-%D9%83%D9%81%D8%A7%D9%8A%D8%A9 [paraphrased]

[2] An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal Ikhlaal. p 23-25

[3]An Excerpt from Bayaan Maa Fee Naseehati Ibrahim Ar-Ruhayli Minal Khalal Wal Ikhlaal. p 62

[4]A Paraphrased Excerpt. Refer to the Shaikh’s Telegram Channel

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

A Reminder to Myself and Colleagues Ahead of Preparation Week

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

Imam al-Barbahārī, may Allah have mercy upon him, said: “Intellect is inborn.”

Al-ʿAllāmah Aḥmad bin Yaḥyā an-Najmī, may Allah have mercy upon him, said:

Meaning, it is brought forth together with the person, and it develops and increases as he grows. So, the intellect starts as something small, then becomes greater together with its possessor. There is no doubt that the intellects vary based on that which Allah bestowed upon every person. And indeed, in the Qur’an, Allah, the Mighty and Majestic, praised the people of sound intellect. [Irshād as-Sārī fī Sharḥ as-Sunnah lil-Barbahārī, p. 155]

It is well known that an individual enters the world devoid of knowledge. However, they possess the inherent capacity to experience sensations such as pain. For instance, when subjected to a pinch, the individual perceives pain as a direct response. This sensation has been present from the moment the soul was instilled within them; nonetheless, it does not equate to knowledge. Additionally, there exists an innate disposition that enables the infant to grasp the mother’s breast and engage in suckling.

Allah, the Mighty and Majestic, said:

وَٱللَّهُ أَخۡرَجَكُم مِّنۢ بُطُونِ أُمَّهَـٰتِكُمۡ لَا تَعۡلَمُونَ شَيۡـًٔ۬ا

And Allah has brought you out from the wombs of your mothers while you know nothing. [An-Naḥl, 16:78]

Following birth, an individual begins to perceive physical objects through sensory experiences. This understanding progressively develops through the process of analogy, or by comparing one entity or circumstance to another. For example, it becomes customary for the mother to lift her child from the cradle when she intends to breastfeed. As this action is repeated, the child comes to understand, through analogy, that being lifted from the cradle signifies the opportunity for breastfeeding.

One may observe the child crying when hungry, remaining quiet when removed from the cradle, and then resuming crying if breastfeeding does not occur thereafter. This illustrates how general knowledge is cultivated through the perception of tangible things and the use of analogy, which is further reinforced by repetition. This process can be described as istiqrāʾ—examination, scrutiny and extrapolation.

Through the observation of tangible objects and the use of analogy, fundamental causes become imprinted in both the mind and the heart. This includes the understanding that existence and non-existence cannot coexist, that a whole is greater than its individual parts, and that an event requires a cause to come into being. What is meant is that a person perceives either through sensory experience or through analogical reasoning based upon sensory input. This understanding remains with an individual throughout their life. However, as one matures, acquires knowledge, engages in reasoning and reflects, their understanding deepens. This growth is facilitated by the multitude of tangible experiences accessible through the senses, which enhance their capacity for analogy and strengthen their intellectual faculties.

When another individual is present in your home, you can ascertain their presence by either observing them or hearing their voice. You may also recognise their presence through tactile sensations or by recognising their scent. Based on your prior experiences, you come to the conclusion that this entity is indeed a human being. The shape, voice or physical object with which you have interacted, along with its scent, all indicate a human being. Furthermore, through additional reasoning, you identify this individual as a specific person. You recognise that the shape, voice, tangible characteristics and scent correspond to that particular individual.

You may leave your room unoccupied and return shortly thereafter to discover that an incident has occurred within it. From your prior reasoning and intellectual assessment, you deduce that an event must have caused this situation. If you seek to understand the underlying reason, you engage in an investigation based upon your earlier deductions. It is possible that a piece of paper has shifted due to a gust of wind. A book may have been placed precariously, and upon observing its fall, you contemplate that its instability, caused by its considerable weight, led it gradually to lean until it ultimately toppled.

Furthermore, if an object was suspended by a frail string that eventually broke, you reflect on the fact that, due to the weight of the object, the string weakened until it eventually snapped completely. If a container holding food was positioned securely but subsequently fell, one might conclude that a mouse, a cat or a similar creature had forcefully jumped onto it, causing the fall.

In the case where a container of light food was removed from atop a table and relocated to another table at a distance, and a monkey was present in the house or nearby, it could be inferred that the monkey was the cause of the movement. Furthermore, if a heavy box was initially placed on the ground but later found in a different location, one would likely assume that a person had entered and moved it, recognising that this individual is alive and capable of such an action.

Lastly, if multiple items within a room were rearranged from their original positions into a more organised and aesthetically pleasing arrangement, it would indicate that the individual responsible possesses a level of wisdom connected with the skills necessary to achieve such an arrangement.

If the room was secured from within, and you approached the door, fully aware that no one could have entered after your arrival, yet upon your return, you discovered that the luggage had been rearranged in a manner that was more imaginative and refined than its previous state, you would then consider one of two scenarios.

Either there exists an individual with capabilities that surpass the ordinary, who managed to enter the room through an unconventional means, or there is a being present, alive, knowledgeable and possessing wisdom that exceeds that of any human or other species you have encountered.

Thus, you came to recognise this being’s existence by drawing parallels with the existence of tangible entities that can be sensed, as well as by comprehending the qualities associated with it.

[An Excerpt from Āthār ash-Shaikh al-ʿAllāmah ʿAbdur-Raḥmān bin Yaḥyā al-Muʿallimī, 5/7–11]

The Relevance of This to Education

A child’s present difficulty should not automatically be treated as a complete measure of their ability. The teacher may need to provide the child with further opportunities, different approaches, additional explanation, greater encouragement or simply more time. This does not mean that we ignore weaknesses or pretend that every child is equally capable in every area. Rather, it means that we should be careful about making broad judgements from limited observations. A child may struggle in one area while possessing considerable strengths in another. A child may not yet have discovered an ability because they have not yet been given the opportunity to use it.

Just as the intellect develops through experience, observation, knowledge, reasoning and reflection, a child’s understanding of their own abilities can also develop through experience and opportunity. Our role, therefore, is not merely to judge what a child can do at a particular moment. It is also to help create the conditions in which the child can discover what they are capable of developing. We must teach, encourage, observe and nurture. We must allow children to progress at their own pace while continuing to encourage sincere effort and beneficial ambition.

Ambitions

We must remind pupils that having ambitions is perfectly acceptable, and that those ambitions can change. Children do not have to decide their entire future at a young age. Having one ambition today does not mean that you are failing if you change it tomorrow. We discover new interests as we grow because a person’s abilities may not be immediately obvious.

Also, academic performance at one stage does not determine a person’s entire future. We may struggle in one area while possessing considerable strengths in another. Success in what we do comes from Allah after we have made a sincere effort and sought His assistance. There are many respectable and meaningful forms of work. Careers are journeys rather than necessarily fixed destinations. We do not tell a child, “You must become this,” when speaking about worldly affairs. Rather, we observe and explore their talents as much as we can. Sometimes children hear so much about what they cannot do that they begin to construct an identity around failure.

“I’m bad at maths.”

“I’m not clever.”

“I’m slow.”

“Other children are better than me.”

Thus, those statements can become part of how they see themselves. However, when a teacher identifies a genuine strength and says, in effect, “I see something in you,” the child may begin to look at themselves differently. That is not empty praise. There is a powerful encouragement in saying: “I’ve noticed that you are particularly good at solving practical problems or I’ve noticed that you are good at analysing. Let’s see what happens if you develop that skill.”

This is something the teacher has genuinely observed. It encourages the child without making exaggerated claims about their abilities. Children may not always recognise their own strengths immediately. Sometimes they discover them through experience. Therefore, our responsibility as teachers is to nurture confidence as well as help children discover their strengths. We should all aspire to be teachers who inspire, rather than teachers who look at ability from a narrow angle. A teacher may begin judging a child’s ability based on what he or she believes would necessitate a lack of common sense, while failing to exhaust all reasonable avenues to enable the child’s progress at their own pace.

Above all, we should be careful not to define a child’s potential too narrowly based upon a single weakness, one academic subject or one stage of their development. Sometimes a child does not need someone to tell them what they cannot become. Sometimes they need a teacher who notices what they can do, helps them develop it and gives them the opportunity to discover where that ability may lead. And above all, Allah is the Bestower of success.

Selfless and Loyal Governors Who Served Islam and Its Rulers

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

Nidham Al-Mulk

He was known as Nidham Al-Mulk, Abu Ali Al-Hasan Bin Ali Bin Ishaq at-Toosee, a devout follower of the religion, wise and knowledgeable, a respected leader, well-versed in the affairs of the state, cheerful and amiable, pious and humble, regularly attending gatherings of scholars and students of the Qur’anic sciences. He established a prestigious school in Baghdad, another in Naysabur, and yet another in Tous. His thirst for knowledge was insatiable, fostering connections among seekers of knowledge, transmitting hadith, and earning a renowned reputation.

He found himself in various circumstances, eventually serving as a minister for Sultan Alp Arslan, and later as a minister to his son Malik Shah. He skillfully managed the lands under his authority, resolving grievances, showing kindness to his subjects, and establishing state endowments. The wise elders flocked to him, seeking to be close by his side. He advised Malik Shah to select leaders and governors with good morals, upright religious adherence, and bravery. The impact of this strategy became evident in the future, and one of the chosen leaders was Aq Sanqur, the grandfather of Noor Ad-Deen Mahmood, who governed Aleppo, Diyarbakir, and the Arabian Peninsula. Imam Ibn Kathir said:

“He displayed exceptional conduct and a noble heart. Imaad Ad-Deen Zangi, his son, initiated the Jihad against the Crusaders, followed by Noor Ad-Deen Mahmood. This family laid the groundwork for the triumphs of Salah Ad-Din, Zahir Baybars, and Qalawun over the Crusaders, restoring unity and solidarity in the Islamic world. Similarly, Aq Sunqur al-Barasqi, a leader under Sultan Mahmood, the Seljuk, and the commander of Mosul, dedicated himself to the Jihad against the Crusade”.

Ibn Al-Atheer said about him:

“He was a freed Turkish slave, virtuous, loved the people of knowledge and the righteous, and he saw justice and acted upon it. He was one of the best rulers, used to strictly perform his prayers on time as well as the Tahajjud”.

When Malik Shah assumed control of the state, the military started to become disorganised and began to have more access to the nation’s wealth. They claimed:

“The sultan only stops us from obtaining wealth because of NidhaamAl-Mulk”, leading to great harm for the people. So, he brought this issue to Sultan’s attention and explained the potential consequences, such as weakness, dishonour, vulnerability, the ruin of the country, and the loss of good governance. The Sultan told him: “Do what you believe is best in this matter!” He replied: “I can only act with your orders.” The Sultan responded: “I have entrusted all matters, big and small, to you, so you are like a father”. He then made an oath in the name of Allah about his statement, granted Nidham more power on top of what he already had, and presented him with a new outfit, along with titles, one of which was “The leader, the father”.

Nidham’s competence, bravery, and good behaviour became evident, satisfying the people’s hearts. On one occasion, a helpless woman sought his help, so he paused to converse with her; when one of his guards pushed her away, he openly criticised the guard’s actions, stating, “I only employ you to protect individuals like her, as the rulers and important figures do not require your services.” He then attended to the woman’s needs.

He loved the Islamic sciences, particularly the study of hadith. He used to say: “I know I am not worthy of narrating, but I love being linked to a chain of transmission that carries the hadith of Allah’s Messenger- peace and blessings of Allah be upon him”.

His gatherings were packed with jurists and scholars, as he spent the majority of his day with them. When he was told: “These people distract you from many beneficial things,” he replied: “These people are the beauty of the world and the Hereafter, and it would not have been too much if I made them sit on my head.”

Ibn Al-Athir said about him:

“He was a scholar, devoted to the religion, generous, just, forbearing, pardoned offenders a lot, and preferred silence for prolonged periods. His gatherings were packed with students of the Qur’anic sciences, the jurists, and the Imams of the Muslims, the good and righteous people. He was among the memorisers of the Qur’an and dedicated himself to studying the Mad’hab of Imam Ash-Shaafi’ee. He would only sit in a state of ritual purity (Wudhu) and was never in that state except that he performed prayer. Whenever he heard the call to prayer, he would pause all his activities, and after it ended, he would resume with nothing else but prayer”.

One of the indications of his humility was demonstrated one evening when he was dining with his brother Abu Al-Qaasim, while the Chief of Khurasan and a poor man with an amputated hand were also present. Observing the chief hesitating to eat with the man with the amputated hand, he instructed the chief to relocate, and then he moved close to the man with the amputated hand and ate with him. It was customary for him to offer his food to the poor and move it close to them.

In the year 485 AH, on Thursday, the tenth of the month of Ramadan, following the time of Iftar, he prayed and then gathered around the meal table with a large group of people. He proceeded to discuss the significance of the location where they had arrived in the lands of Nahawand, recounting the historical events involving the Persians and the Muslims during the era of the Commander of the Faithful, Umar Bin Al-Khattab. He also paid tribute to the notable individuals who had been martyred there, concluding with the words, “Good news to those who follow in their footsteps.”

After completing his Iftar, he made his way back to his tent. Suddenly, a young Daylami [i.e. a person from the Daylan highlands (Iran)] approached him under the guise of asking for something, only to strike him with a weapon instead. He was swiftly taken to the camp, where it was reported that he was the victim of the Ismaa’eeli Shiites’ violence. The tragic incident quickly spread throughout the army, causing an uproar. Upon hearing the news, Sultan Malik Shah arrived in a state of sorrow and tears, spending hours in the company of Nidham Al-Mulk until his passing.

As for the murderer, he had stumbled across the tent, and then his slaves pursued and killed him. Some of his servants said that his last words were: “Do not kill the one who attempted to kill me because indeed I have forgiven him”. Then he uttered the Shahadah and passed away”. Ibn Aqeel said about him:

“He was a sea of sound intelligence, his life was filled with good, a generous and just person, one of the revivers of the signposts of the religion and his era was one of authority for the people of knowledge. He was murdered while on Hajj in Ramadan.

An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/33-38

Universal Welfare As a Priority During the Expansion of Islam

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

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

When Muslims conquered different regions of the earth and Islam spread, it appeared as though it began with non-Arabs, until Persians and other non-Arabs became scholars and Imams of mosques, and people learned from them.

Many non-Arabs are mentioned in Islamic history as leading the Muslims in knowledge, pronouncing religious verdicts, and in other matters. Consider Abu Haneefah (may Allah have mercy on him), who was not an Arab, and Imam Al-Bukhari (may Allah have mercy on him), whose book became an upright example. There is no Muslim who is not familiar with Imam Abu Abdillah Muhammad bin Isma’eel Al-Bukhaari. And consider the other Imams of Islam besides Al-Bukhari and Abu Haneefah.

Thus, when Islam was implemented, it erased the differences that the people had created. Why, then, did those non-Arabs become the leaders and Imams of the Arabs? That is because they carried the religion, raised the banner of true Islamic monotheism—there is no deity worthy of worship except Allah, and Muhammad is Allah’s Messenger—and because there is no difference in virtue between a non-Arab and an Arab except through fear of Allah.

When Muslims disciplined themselves with Islam, there was no dispute between them regarding social class based on that pre-Islamic dispute and distinction. They did not accept leadership or give precedence to anyone on this basis; rather, they accepted everyone because people are equal in this matter.

The Quraish rulership, the Umayyad, and the Abbasid rulership ended, then the Mamluk rulership arose, followed by the rulership of Banee Uthman—meaning, in the beginning, when it was upright. So the Muslims obeyed them, and they became the leaders and rulers because the Muslims saw that there was welfare for the people in doing so.

As a result, class distinction and its practice were eradicated from the beginning, and no one had any reservations about implementing Islam. Islamic history attests to the application of this magnificent principle.

Listen here: https://www.youtube.com/watch?v=wRkeYjcJ728 [end of quote]

A Lesson from History: How Insiders Pursued Khuruj Through The Ideas of Outsiders

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

Besides its decline due to other reasons, mainly due to flaws in the Aqeedah of Tawhid, etc., the Ottomans also faced internal problems from some of their own citizens who adopted foreign ideas, further weakening the state until they themselves overthrew Sultan Abdul Hamid II, rahimahullah. This demonstrates the danger of khuruj – whether by arms or other means. Here is a brief account of some of the people who contributed to the toppling of the Sultan through their ideas of reform, justice and other slogans.

Quote:

In the latter half of the 19th century, the Ottoman youth were affected by the French Revolution that led to democratic governance in France. They became affected by nationalism, secularism, and (wanted) the abolishment of rulership by one person (i.e. a person who wields absolute authority), as well as affected by the Italian nationalist movement under the leadership of (Giuseppe) Mazzini. The Ottoman Empire was being confronted with military and media campaigns aimed at weakening and fragmenting the State. Therefore, European nations utilised the circumtances of the Christians within the empire as an excuse to interfere.

Then in 1865, a group of educated Ottoman youth (met) to deceive themselves at a garden located in the outskirts of Istanbul known as Belgrade Forest. They discussed political topics and concocted the idea of setting up a secret assoiciation that was indentical to the “Young Italy association” initiated by the Italian leader (Mazzini) in 1831 for the unity of Italy under slogan of the Republic. They called their association “United Zeal” and among them was the poet Namiq Kamal, who later became very famous. They believed that their effort should be be devoted to acquainting the society with their political rights and how to attain it, since the desire of Christians for independence from the Empire cannot be warranted through foreign interference. Therefore, rescuing the state from its (continuous) decline necessitates the initiation of a democratic political system.

During that time period- in France – Mustapha Pasha, the Amir of Egypt, challenged Fu’aad Pasha out of a desire to become the supreme ruler of Egypt. He announced that he was part of the movement calling for constitutionalism in the Ottoman Empire. Three individuals among the revolutionary Ottoman journalists joined the Amir in Paris, namely: Namıq Kamal, Muhammad Diyaa, and Ali Sa’aawee. They established an organisation called the “New Ottomans Society”. One of the most prominent was Namıq Kamal, who was acquainted with Islamic civilisation, but influenced by the philosophers of the French Revolution, such as Rousseau. Namiq aimed to respond to three main questions:

  • The causes of the decline of the Ottoman Empire.
  • The means to stop this decline?
  • The necessary reforms to attain this goal?

His answers to the causes of the decline can be summarised as follows:

  • Economic and political.
  • Education as the way to help stop this decline.
  • A centralised constitutional state should be implemented as the main reformation initiative. He believed that the Reform Movement should replace the sovereignty of the sultans with the power of the Sublime Porte, meaning the grand viziers. However, the system initiated by the reforms was inferior, thus, the reforms did not achieve economic revival in the state, rather they paved the way for European countries to pry into the internal affairs of the Ottomans. He expressed the idea regarding natural rights and presented a draft constitution to Midhat Pasha, but was affected the Constitution of Napoleon III in 1852. He believed that this (initiative) was very appropriate for the circumstances of the Ottoman Empire at that time.

Sultan Abdul Hamid spoke about Namıq in his memoirs as follows:

“Kamal Bey was from many of those individuals who often associated themselves to the “New Ottomans. He was a very contradictory man; neither did his family life align with his personal life, nor did his literary life align with his intellectual life. You may be certain that a person is either able or unable to do something, but you can never ascertain this when thinking about Kamal Bey, because he himself is not acquainted with himself. You can say that he is one of those rare personalities with a split personality, each one different from the other depending on his mood. Those who are closely acquainted with him know that when he had a good relationship with the Şhiraa family, he wrote about Ottoman History; but when that connection was corrupted, he wrote: “Only a dog would trust the service of an unjust hunter.” Indeed, he is a man who changes as he wishes. He can be a very sincere person and you can make him -within hours – hold your views, but you’ll not be able to know the number of hours or days during which he would carry those thoughts. [End of quote]

Indeed, this section, and Allah’s aid is sought, reminds us of the danger of pursuing reformation through other than the path of the pious predecessors. Read in this link: https://salafidawahmanchester.com/2024/10/22/quranic-and-prophetic-methodology-for-the-rectification-of-society-by-imam-abdul-aziz-bin-baz/

After Sultan Abdul Hamid discovered that the Young Ottomans, led by Mehmed Pasha, were exerting continuous pressure on him to accept their ideas, which compelled him to enter the Ottoman-Russian War, he took measures to disperse the members of this organisation by exiling its leader, the Grand Vizier Mehmed Pasha. Straight away after this, there were two coup attempts against the Sultan orchestrated by Ali Sawi, a member of this organisation, and the other was a Masonic plot orchestrated by the Cleanthi Scalieri Society.

The two plots were supported by England. They both failed, and it made the Sultan increase his scrutiny of foreign ideas and those influenced by them. During this period, a secret cell was established by students from the military school in Istanbul, who held new ideological views, with the aim of resisting the rule of Sultan Abdul Hamid. One member of the Cleanthi Scalieri Masonic organisation called Ali Shafqati Bey managed to escape to Naples and then to Geneva, where he published, between the years 1879 and 1881, a newspaper opposing the Ottoman rule, titled Al-Istiqbal, which means “The Future”.

In 1889, a student organisation was established at the military medical school in Istanbul, where some professors encouraged students, in one way or another, to oppose the state and spread the ideas of the Young Ottomans among the students. The founder of this organisation was Ibrahim Temo, a Romanian who was influenced by Italian Masonic lodges. He named this organisation the Ottoman Union and chose the hundredth anniversary of the French Revolution as the date for its establishment. Their goals included apposing the rule of Sultan Abdul Hamid and creating a state that aligned with contemporary political ideas, using Western countries such as England, France, and Germany as models, while calling for freedom, democracy and a constitution.

From the military medical school, the ideas of the Ottoman Union Organisation spread to various other higher educational institutions- its cells operating secretly in a manner similar to the Italian Carbonari Society. The organisation was not in a hurry to promote its ideas or in taking action against the sultan. In fact, Ahmad Rida Bey reached the position of Director of Education in the Bursa region and traveled to Paris in 1889 under the guise of attending the International Paris Exhibition. After his arrival, he announced that he would not be returning to his homeland and then stayed in France for nearly six years. During this period, he did not engage in any active opposition until he published his newspaper, (Mushurat), in 1895. The founder of the Union Organisation Ibrahim Temo, stated that he spent his time abroad until 1895 to recruit new members, aiming to do so gradually. He held secret meetings and read literary works authored by members of the Young Ottoman Organisation, such as Namik Kemal and Ziya Pasha, as well as publications by Ali Shafqati Bey, a member of the Masonic Clan, who was in exile in Europe.

Due to the confidential communications among the members of the secret Ottoman Union Organisation – both at home and abroad, an agreement was reached to unify military and civilian efforts against the Sultan. In addition, the title (Union and Progress Organisation) was initiated for the opposing factions, military and civilian, that operated within the structure of the organisation. Ahmad Riza Bey, who represented the civilian wing, was influenced by the ideas of the philosopher Immanuel Kant, whose doctrine emphasised “order and progress.” He adopted the term “progress” inspired by Kant’s principles, while the military members retained the designation “Union,” leading them all to agree on naming their organisation “Union and Progress.”

The cells of this Union infiltrated the army and government employees – bringing them together after an agreement between their military and civilian wings in Paris, to take action against Sultan Abdul Hamid, thus, the organisation was able to compel the Sultan on July 24, 1908, to announce the constitution that he previously ordered to be suspended in 1877.

The political ideology of the “Union and Progress” organisation emphasised Turanian concepts both at home and abroad. The term ‘Turanian’ refers to the original homeland of the Turks, associated with Mount Turan located in the northeastern region of Iran. Within the Union and Progress movement, there was a strong inclination towards advocating that Turks are among the oldest and most illustrious nations on Earth, and pioneers of civilisation. They believed that Turks and the Mongolian race share a common ancestry and should reunite, a concept they called “Turanian Unity”, and this idea was not restricted to Turks living in Siberia, Turkestan, China, Persia, the Caucasus, Anatolia, and Russia. Their slogan was to disregard religious affiliations and to neglect Islamic unity unless it benefitted the purpose of Turanian nationalism, in which case it would be a means rather than an end – demonstrating that this movement advocated for the revival of traits of pre-Islamic beliefs of the Turks, exaggerating their efforts to establish a sense of ethnic identity in replacement of Islamic affinity. The influence of (certain) Jews on Turanism was apparent, and in this regard, Niyazi Berkes states in his book (Contemporary Turkey):

“Jewish scholars in the West, such as Lumali David, Leon Cahoon, and Arminius Vambéry, contributed to the discourse on the origins of Turanic nationalism. Also, (some) local Jews in the Ottoman Empire, including Kraswa (Qarasu), Moïse Cohen, and Abraham Galanti, were involved in the organisation of “Union and Progress”. Once this organisation was successful in overthrowing Abdul Hamid’s rule and seizing power, (certain) Zionists approached the Unionists and made known their desire for the organisation to recognise Palestine as a national homeland for the Jews”.

Niyazi Berks mentioned in his previous book the name of the Jewish figure Moïz Cohen, who was described by René Bello as follows:

“Cohen is one of the founders of Turanian nationalist thought in the Ottoman Empire. – Moïz Cohen’s book is considered the sacred text of Turanian politics”.

Moïz Cohen was highly active in promoting the Young Turk movement in European newspapers, as he was proficient in several European languages in addition to Hebrew and Turkish. This began with an article in French titled: (The Turks are Searching for a National Spirit). Moïz Cohen contributed to the planning of the racist Turanian policy adopted by the Committee of Union and Progress, a policy that alienated the peoples of the Ottoman Empire and fostered enmity and hatred among them. He was relentless in promoting Turkish nationalism to cause division within the Ottoman Empire, authoring three books that were used by the organisation of “Union and Progress”, namely: (What Can Turks Gain from This War), (Turan), and (Turkification Policy). He also contributed to Kemalist thought with his book: (Kemalism) and his work: (The Turkish Spirit).

The Union was established to arouse nationalistic sentiments among the Turks, under the dream of Turanism, advocating for new concepts such as: homeland, constitution, and freedom, which were alien to the Ottomans. It included a group of educated Turkish youth, along with the Donmeh Jews, whose goal was to overthrow the rule of Abdul Hamid II.

Source: An Excerpt from “Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhood Wa Asbaab As-Suqoot 6/500-506

“They are the basis of every Fasaad and Ifsaad” – By Shaikh Falah Ismaa’eel

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Featured, Fitnah, History of Islam, Khawaarij, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

The Shaikh, may Allah have mercy upon him, said:

One of the greatest (affairs) that shows their danger is that they will remain and continue to exist until the Day of Judgement. Indeed, they are the basis of every Fasaad [corruption] and Ifsaad [corrupting every matter by removing it from what it is supposed to be] in the earth—the basis of the spread of panic, the undermining of security in the land, and the basis of every deviation from the true methodology. This is because they abandon knowledge and the scholars, having been deceived by their outward deeds.

Due to this, the first thing Abdullah Ibn Abbas, may Allah be pleased with him and his father, discredited them with was that there was not a single Companion of Allah’s Messenger, peace and blessings of Allah be upon him, amongst them. The Companions are the original source of knowledge; it is neither permissible for anyone to emerge and take a position in religious matters except through them, nor to acquire knowledge except from them. This is because they are the most knowledgeable regarding that which Allah and His Messenger intend by way of the texts.

And that which is worthy that one should be aware of—in order to be acquainted with their danger—is that which Allah’s Messenger, peace and blessings of Allah be upon him, wished if he were to meet them, and what he described regarding what he would do to them. He would have slaughtered them in a manner similar to the manner in which Aad and Thamud were slaughtered, even though they [i.e. Khawarij] are from the Ummah and the people of the Qiblah. [Footnote a]

This is especially so when one recalls the statement of Allah’s Messenger about dogs: “Had dogs not been a community amongst the communities, I would have commanded that all of them be killed.” [Sahih Al-Jami 9452]

Therefore, a sensible person compares and ponders regarding what the Messenger of guidance and mercy wished to do to these Khawaarij—despite their (devotion) in worship, prayer, fasting and recitation of the Qur’an—as opposed to what he forbade himself and others from doing to dogs.

Indeed, this is a great proof regarding the danger posed by the continuation of this thought and this type of people in the Ummah, because they weaken the Ummah and preoccupy it. [1]

A Brief Reminder From The Hadith

“Had dogs not been a community amongst the communities, I would have commanded that all of them be killed”. [Sahih Al-Jami 9452]

Al-Khattaabee—may Allah have mercy upon him—said:

The meaning of this statement is that the Prophet—peace and blessings of Allah be upon him—hated that a community amongst the communities and a species amongst the creation would disappear until all of them cease to exist. This is because there is not a creature from Allah’s creatures except that there is some wisdom behind their existence and some welfare.

So, when this is the case regarding this matter, and there is no way of killing all of them, then kill the evil ones amongst them—the black ones—and leave the others, so that you benefit from them as guard dogs. (2)

NB: The other dogs which one is allowed to keep are: the hunting dog, the farm dog, the one utilised for herding livestock, or the guard dog.

Abdullah Ibn Umar—may Allah be pleased with him and his father—said: Allah’s Messenger—peace and blessings of Allah be upon him—said, “Whoever keeps a dog, except a dog for herding livestock or a dog that is trained for hunting, two qiraats will be deducted from his reward each day.” [Al-Bukhari 5163 and Muslim 1574]

Imaam Muhammad Ibn Salih Al-Uthaymeen—may Allah have mercy upon him—said:

Due to this, if a house is located in the middle of the city, then there is no need to have a dog to guard it. Therefore, to have a dog for this reason in such circumstances is unlawful and impermissible, and it takes away one or two qiraats from a person’s reward each day.
However, if the house is located in the countryside and no one is present, then it is allowed to have a dog to guard the house and the people residing in it. To guard the people of a household is more important than guarding livestock or crops. (3)

___________________

Footnote a: The Methodology of Ahlus Sunnah In Their Combat Against The Khawaarij: They are to be fought by the Muslim ruler https://salafidawahmanchester.com/2011/10/24/shaikh-fawzaan-the-methodology-of-ahlus-sunnah-in-their-combat-against-the-khawaarij/

[1] An Excerpt from Naz’at at-Takfeer. pages 24-25
[2]An Excerpt from Ma’alim As-Sunan 4/132
[3] An Excerpt from Majmu Fatawa Ibn Uthaymeen 4/246

The Danger of Rebellion, Especially From Within: The Plight of Sultan ʿAbdul-Ḥamīd

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

In Turkey, secularism was established after the downfall of the Ottoman Empire under the leadership of Ataturk. Despite his outward display of religious devotion, such as praying in front of soldiers and flattering scholars, Ataturk had a hidden agenda. Once he achieved his goals, he executed his vile plan. He separated Turkey from the rest of the lands under Ottoman rule, declared secularism, banned the call to prayer and prayers in Arabic, enforced the adoption of European clothing instead of Islamic dress, abolished Shariah courts, replaced the Hijri date with the Gregorian date, prohibited polygyny and equated inheritance between the two biological sexes (males and females), eliminated Islamic education, banned the teaching of the Quran, and replaced the Arabic script with Latin letters.

He played a role in overthrowing Sultan Abdul Hameed II, rahimahullah, and facilitated the opportunity for some Zionists to acquire land in Palestine. The Zionist movement had already begun to show its presence before the initial gathering of its devoted supporters in 1897, which alarmed the Sultan. So, he took precautionary measures. In 1871, he declared 80 percent of Palestine as state-owned property to prevent the the purchase of any land there. Then, in May 1901, those specific Zionists proposed to pay off the foreign debts of the Ottomans and promote the Ottoman Sultan’s interests in Europe in exchange for allowing settlements in Palestine. However, the Sultan rejected this offer in both 1901 and 1902, even though the Ottoman Empire had the largest Jewish population in the world at that time, with Jews living freely in the city of Thessaloniki. Thereafter, those specific Zionists (not all Jews) conspired with some young Turks to overthrow the sultan, as the Sultan himself declared on September 22nd, 1913:

“I abdicate the throne due to the oppression and threats from the Young Turks. This faction demanded my approval for the creation of a Jewish state in Palestine, which I refused. They even offered 150 million British gold pieces, which I also declined, stating that I would never agree, even if you offer 150 million British gold pieces, rather not even if you offer all the gold in the world. Following my firm stance, they deposed me from power. I am grateful to Allah for not agreeing to establish a new state on Palestinian lands within the Ottoman State and the Islamic community”. [a]

The Sultan was subsequently confined in Thessaloniki at the residence of a Zionist banker named Allatini. The Young Turks then forged a strong alliance with those Zionists as they assisted in the Sultan’s overthrow. A prominent Zionist banker named Emmanuel Carasso, who was an associate of Talat Pasha, a member of the delegation that delivered the news of Sultan’s removal from power, played a pivotal role in organising the migration to Palestine.

In 1917, an agreement was reached between the British Empire and certain individuals, leading to the approval of the creation of a Jewish nation-state in Palestine. Following the defeat of the Ottoman army in Syria, Palestine came under British occupation in 1918. Subsequently, the lands previously under the authority of Sultan Abdul Hamid and taken over by the Young Turks were transferred to British control. During this period of British rule, the number of Jewish  settlements in Palestine grew, and they were permitted to purchase land. Due to economic hardships, many Arabs were compelled to sell their lands, having previously enjoyed prosperity under Sultan Abdul Hameed II. By 1947, over half of the Palestinian population was living in areas occupied by those who purchased these lands. The path to independence began with Zionist groups pressuring the British to depart, leading to the United Nations’ approval for the establishment of a Jewish state in 1948. [Risaalah Fil Adyaan Wal-Firaq Wal-Madhaahib. page 486-487]

[a] This quote is from a Turkish Newspaper

If you see a man supplicating for or against the ruler

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

“And if you see a man supplicating against the ruler, then know that he is a person of desires (deviant inclinations). And if you see a man supplicating for the ruler’s righteousness, then know that he is a person of the Sunnah, if Allah wills.” (1)

Imam Ahmad Ibn Hanbal, may Allah have mercy upon him, said:

“I hold that the leader of the believers is to be obeyed (in good) in private and public, in my times of hardship and ease, in my times of enthusiasm and when I dislike doing something (i.e. something that’s not unlawful, but one does not like to do it, however he must do it in obedience to the ruler), and when others are given precedence over me. Indeed, I supplicate to Allah – night and day – for him to be successful and guided”. [2]

Abdus Samad Bin Yazid Al-Baghdadi, may Allah have mercy upon him, said: I heard Al-Fudayl Bin Iyaad, may Allah have mercy upon him, saying, “If I had a supplication that would be accepted, I would not make it except for the leader”. It was said to him, “O father of Ali! Why is that?” He said, “When I make it for myself, it would be only for me, but if I make it for the leader, the rectification (or righteousness) of the leader would consequently result in the rectification of the people and the country”. It was said to him, “O father of Ali! How is that? Explain this to us”. He said, “As for the wellbeing of the land, if the people are safe from the ruler’s tyranny, they will develop abandoned areas and settle in the land. And with regards to the rectification of the people, one observes the affair of a people among the ignoramuses and says, ‘They have been distracted by the pursuit of livelihood rather than seeking what will benefit them with regards to learning the Qur’an and other things’. So, he gathers them together in a house – fifty in number, less or more, and says to a man, ‘You have what will make your affair upright and teach these people their religion’. Then you’ll see what Allah, The Mighty and Majestic, brings forth from among them that would make the land righteous (and prosperous, thrive, flourish, etc) and that would return to them (i.e. they’ll receive its benefits). This would be the rectification of the people and the country”. Imam Ibn Al-Mubarak, may Allah have mercy upon him, kissed Imam Fudayl’s forehead and said, “O teacher of goodness! Who else (i.e. among us) would be able to (say or do) this better than you?!” [3]

[1] Sharh As-Sunnah 127

[2] Al-Bidaayah Wan-Nihaayah 14/413

[3] Hilyah Al-Awliya 8/91