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Author: Abdullah Jallow

Have German ideologues learnt lessons from the genocidal actions of General Lothar von Trotha In Namibia?!

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

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

The genocide perpetrated by German colonialists against the Namibians occurred from 1904 to 1908. During the 31 years of colonisation in Namibia, it is estimated that over 70,000 Namibians were killed. This atrocity was largely ignored by successive German Governments for nearly a century, until May 28, 2021, when former German Foreign Minister Heiko Maas, representing the government, along with Chancellor Angela Merkel, publicly acknowledged these events as genocide. The majority of this genocide took place among two tribes, primarily the Herero and the Nama.

Germany sought to expand its territory, and even prior to the onset of the First World War, they were actively searching for resources to support their ambitions for global dominance. This pursuit led them to Africa, specifically to Namibia, Tanzania, Rwanda, Burundi, Cameroon, Nigeria, Chad, Gabon, and Togo, during a period when Africa’s borders had not yet been delineated by the colonialists. Consequently, they briefly colonised these areas. However, one may wonder why their presence in Africa was not more prolonged. In Namibia, their intention to raise cattle resulted in the appropriation of lands belonging to two tribes, which constituted the primary means of sustenance for these communities. As a result, these tribes were dispossessed, plunged into poverty, and subjected to forced labour. This situation ultimately led to confrontations between the tribes and the colonialists, prompting the latter to perpetrate genocide under the command of General Lothar von Trotha, who orchestrated a ruthless campaign aimed at exterminating both the Herero and the Nama peoples. The massacre ensued, claiming thousands of lives.

It is noted that the primary reason the Germans did not inflict more casualties or maintain a longer presence in Africa was the imminent outbreak of the First World War, necessitating their return to Germany to engage in the conflict in Europe. By the years 1914-1918, German colonialists had lost all their African territories to either the British or the French as a consequence of the war in Europe. Around the same time, German colonialists governed a significant area of East Africa in the early 1900s known as German East Africa, which included present-day Tanzania, Rwanda, and Burundi. The conflict that took place between the German colonialists and the natives was referred to as the Maji Maji Rebellion, which lasted from 1905 to 1907. The reason for this conflict was because the German colonial authorities imposed heavy taxes and enforced labour, compelling the local populace to engage in cotton farming for export. This shift forced the indigenous people to abandon their own food cultivation in favour of cotton production, resulting in widespread hunger and growing resentment among the community.

So, in July 1905, when the populace could no longer tolerate their circumstances, they initiated an uprising in the Matumbi Hills, which rapidly extended throughout southern and eastern Tanzania. However, the German response was marked by extreme brutality, resulting in the massacre of individuals, the incineration of villages, and the destruction of food supplies, including the targeting of civilians. Estimates suggest that between 75,000 and 300,000 Africans perished due to starvation. Ultimately, this rebellion was suppressed by 1907, yet it significantly undermined the German perception of effortless colonial governance in Africa, contributing to their eventual withdrawal from the continent by 1918.

However, despite the government of Angela Merkel acknowledging that this incident constitutes genocide and their agreement to provide compensation, no payments have been made. This promise has been outstanding since 2013. In contrast, Germany has compensated Israel and individual Holocaust survivors. Since 1945, Germany has disbursed over $86.8 billion dollars in various forms of compensation to Israel, benefiting both Holocaust survivors and Jewish organizations. This compensation has addressed forced labour, confiscated property, and the suffering endured. Yet, regarding Namibia, although promises were made, no payments have been rendered.

https://www.state.gov/reports/just-act-report-to-congress/germany/

Have German ideologues truly absorbed the lessons from the atrocities perpetrated by their ancestors during the violent colonial era against Namibians?! It appears that they have not gained enough valuable insights, as evidenced by their compensation to the Jews while neglecting to compensate the Namibians. Furthermore, they continue to supply arms to Netanyahu’s genocidal administration, which are employed in the killing of Palestinians, despite occasionally criticising Netanyahu’s administration for its settlement expansion. Please read further below:

https://www.reuters.com/world/europe/german-minister-says-future-arms-deliveries-israel-depend-gaza-situation-2025-05-30/

https://www.dw.com/en/germany-vows-continued-support-of-israel-as-fm-visits-berlin/a-72802920

https://www.firstpost.com/world/germany-says-will-continue-arms-deliveries-to-israel-even-as-public-wants-stricter-control-13894497.html

Germany Says to Continue Israel Arms Sales Amid Embargo Call

https://www.reuters.com/business/media-telecom/large-majority-germans-want-tighter-controls-arms-exports-israel-2025-06-04/

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

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

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

Sultan Abdul Hamid I

continued……..

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

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

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

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

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

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

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

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

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

The bitter truth uttered by a brave person!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

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

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

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

An agonising complaint from an African Muslim and its remedy

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

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

Allah, The Most High, said:

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

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

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

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

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

The complainer said:

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

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

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

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

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

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

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

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

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

Allah [The Exalted] said:

قَوۡلٌ۬ مَّعۡرُوفٌ۬ وَمَغۡفِرَةٌ خَيۡرٌ۬ مِّن صَدَقَةٍ۬ يَتۡبَعُهَآ أَذً۬ى‌ۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rebellion against Allah’s commandments

Allah [The Most High] said:

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

Evil plotting

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

Breaking pledges

Allah [The Most High] said:

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

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