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Author: Abdullah Jallow

An absurd analogy presented by American commentator Denis Prager

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sin.

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

Allah 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:

Allah forbade us from mixing truth with falsehood, thus leading to concealment of the truth. Mixing truth with false is by mixing the two until one of them is confused for the other. This is forgery and deceit through which what is made apparent is the opposite of what it is in reality. Similarly, when truth is confounded with falsehood, the culprit manifests falsehood in the image of truth and speaks with a statement that carries two meanings- a correct meaning and false meaning, thus, the listener is under the illusion that the speaker intends the correct meaning, whilst he intends the corrupt meaning. [1]

Denis Prager stated: Gaza starts a war to kill as many Israelis as possible, and what you see on the BBC and sky news, as we see in America, on our TV, is dead Gazans, that’s all you see. I shudder to think if world war II, even World War II, the same media, you would have seen far more dead German civilians than British civilians. But it takes a very, frail moral mind to determine right and wrong by the number of dead. That’s what we are told, “Look at how many Gazans were killed, and how few Israelis”. Well look at how few Brits were killed and how many more Germans were? Does that make the Germans right in world war II? That’s the facile moral thinking that pervades our world. [end of quote]

The aforementioned represents a desperate and an absurd attempt to obscure the truth. Firstly, it is important to note that the conflict was not initiated by the Gazans, but by Hamas’s attack. Secondly, the oppression perpetrated by Zionist forces has been ongoing since 1948 when deceitful Denis was born, involving murder, the seizure of homes, and the displacement of Palestinians, a fact recognised globally. Thirdly, in addition to the genocide being committed at present, the reality remains that the Zionists have been the aggressors since 1948. Thus, drawing a comparison between the casualties of Gazans and those of Germans and Brits is fundamentally flawed, as it mirrors a self-incriminating stance; just as Denis would label the Nazis as aggressors, so too are the Zionists the instigators of continuous aggression since 1948. However, this does not excuse the loss of innocent lives during World War II, whether they were Germans, Brits, or Jews, just as it cannot justify the killing of innocent Palestinians in the name of retaliation and self-defense, nor can Hamas’s actions against civilians be justified. Therefore, the flawed and corrupt moral reasoning is evident in Denis’s rhetoric, which is steeped in false analogies, emotional appeals, sophistry, and simplistic moral reasoning. This mindset has permeated the minds, hearts and souls of many Zionists and their supporters. By generalising the Gazans and employing this absurd analogy, Denis attempts to deceive the observer, even though the truth is as evident as the midday sun. Prince Turki Al-Faisal, may Allah preserve him, has elucidated this issue in a manner that no Zionist can contest. Listen here: https://www.youtube.com/watch?v=Z3-cWyFcK5w

Also read:

The Initial Rise and Gradual Impact of Christian Zionism on Some European Political Decision-makers – salafidawahmanchester.com/
https://salafidawahmanchester.com/2024/11/13/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 – salafidawahmanchester.com/
https://salafidawahmanchester.com/2024/10/08/an-overview-of-christian-zionism-in-america-since-the-arrival-of-the-puritans/

[1] Bada’i at-Tafsir Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. 1/124.

A common hidden affliction

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

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

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

One common hidden afflictions occurs when a person receives a blessing from Allah but grows weary of it. Instead of appreciating the gift, they seek to discard it, and due to ignorance, turns towards something else he claims is better for them. Out of mercy, his Lord (Allah) does not immediately take away this blessing, excuses him for his ignorance and poor choices, until he becomes fed up with the blessing, angered and dissatisfied, and being fed up becomes firmly rooted (in his heart, behaviour), thus, Allah takes away the blessing. Once he pursues what he thought would be better and realises the stark contrast between his former state and current situation, feelings of anxiety and regret surge, prompting him to yearn for the return of the previous blessing. When Allah wants goodness and guidance for His servant, He makes him witness the fact that that the blessings are from Him and enables the person be grateful for it. If their soul suggests distancing from the blessing, he turn to his Lord for guidance through Istikharah, [Footnote a] acknowledging his lack of knowledge about what is best for him, and entrust the matter to Allah, asking Him to make a good choice for him.

There is nothing more detrimental to a person than becoming weary of Allah’s blessings, for neither does he recognise the blessing nor express gratitude, and does not rejoice in it; instead, he is angered by it. He complains and view the blessing as a calamity, despite being among the greatest blessings from Allah. The majority of people act as adversaries to Allah’s blessings, unaware of the blessings available to them, and they often work to reject and push them away due to ignorance and wrongdoing. Countless blessings are bestowed upon them, yet they strive to resist them. They receive much, even while attempting to deny and eliminate these blessings because of their own injustice and ignorance.

Allah [The Exalted] said:

ذَٰلِكَ بِأَنَّ ٱللَّهَ لَمْ يَكُ مُغَيِّرًا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ

That is so because Allah will never change a grace which He has bestowed on a people until they change what is in their ownselves. [Al-Anfal. 53]

Allah, The Exalted, said:

إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ

Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah)]. [Ar-Rad. 11]

There is not a greater enemy against a blessing than the soul that (whispers evil) because he  overcomes himself through his enemy. His enemy throws fire on his blessings while he fan the flames. Then, he calls for help to avoid being burnt when the fire intensifies, all the while blaming Qadr. (Footnote b)[Al- Fawaa’id 259-260]

—————————————————————————

Footnote a: https://www.troid.org/salat-al-istikharah-explained/

Footnote b:

[1] Why do we need to be more cautious of the soul than an avowed enemy

[2] Why do we need to be more cautious of the soul than an avowed enemy

[3] Why do we need to be more cautious of the soul than an avowed enemy

It may be that you dislike a thing which is good for you- [A number of insightful guidelines in this Ayah]

The combined efforts of all the creation to help or harm you

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

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

From Abū al-ʿAbbās ʿAbd Allāh bin ʿAbbās (raḍiyallāhu ʿanhuma) who said:

I was behind the Prophet (ṣallallāhu ʿalayhi wasallam) one day when he said, “Young man, I shall teach you some words. Be mindful of Allāh and Allāh will protect you. Be mindful of Allāh and you will find Him in front of you. When you ask, then ask only of Allāh, and when you seek aid, then seek aid from Allāh. Know that if the whole ummah gathered together to benefit you with something, they will not benefit you except with something that Allāh had written for you, and if they gathered together to harm you with something, they will not harm you except with something that Allāh had written for you. The pens have been lifted, and the scrolls have dried.” And in a narration from other than al-Tirmidhī (there occurs), “Be mindful of Allāh and you fill find him in front of you. Be acquainted with Allāh in prosperity and He will know you in hardship. Know that whatever passed you by was never going to befall you and whatever befell you was never going to pass you by. Know that aid comes alongside patience and that relief comes with difficulty and ease comes with hardship.” [1]

Al-Allaamah Abdul Muhsin Al-Abbad, may Allah preserve him, said:

Ibn Rajab provided precious commentary on this hadith in Jami Al-Uloom Wal Hikam. He explained that Allah’s protection for His servant manifests in two ways: safeguarding the individual’s body, wealth, children, and family, as well as protecting his religion by shielding him from doubts that may lead to misguidance and unlawful desires.

As a result, the person can maintain righteousness and steadfastness in both his religious and worldly matters. This divine protection is granted to those who are conscious of Allah, those who adhere to His commandments and refrain from what He has prohibited. Allah rewards such individuals based on their mindfulness of Him, and recompense is given in accordance with one’s deeds. The Prophet’s statement “He (Allah) will protect you” serves as a reward for the positive outcomes that stem from righteous actions, with the reward being commensurate with one’s actions. As for the statement of the Prophet “Be mindful of Allah and you will find Him before you”, this means that you will find Allah in front of you- Allah will guard and protect you, and He will protect you from every evil. The statement of the Prophet “Acknowledge Allah in times of ease and prosperity, and He will acknowledge you in times of hardship” means that if you remain in obedience to Allah and His Messenger in times of ease and well-being, Allah will reward you by protecting you during times of severe hardship and critical situations. What will shed more light on this is the story of three individuals who were strolling when the rain started to pour, forcing them to seek shelter in a mountain cave. A large rock blocked the entrance, trapping them inside as if they were in a grave while alive. They then recalled and reminded each other of the righteous deeds they had done for the sake of Allah during times of ease, using them as a means of seeking intercession. One mentioned his kindness towards his parents, another his abstention from fornication for the sake of Allah, and the third his fulfilment of a worker’s rights even after the worker had left without collecting his wages. By invoking Allah with these righteous actions, the rock miraculously moved, allowing them to escape from the cave. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said:

The Prophet, peace and blessings of Allah be upon him, made it known in this statement that if the entire Ummah were to unite in an effort to benefit you, they would only be able to do so with what Allah has decreed for you. Therefore, if you receive any benefit from them, then know that it is from Allah, as He is the one who has ordained it.

The Prophet did not say: “If they gathered to assist you, they would not be able to help”,  rather, he stated: “They would not be able to assist you except with what Allah has decreed for you”.

There is no doubt that people benefit one another, assist one another, and support one another; however, all of this is decreed by Allah for a person. The blessing in this belongs to Allah, The Mighty and Majestic, first and foremost. He is the One who provides for you with those who can help you, show you kindness, and alleviate your hardship. On the other hand, if they were to gather to harm you, they would not be able to do so except with what Allah has decreed for you.

Belief in this necessitates that a person devotes himself to his Lord and relies solely on Him, and does concern himself with anyone, as he knows that even if all of creation were to gather to harm him with something, they would not be able to harm him, except with something that Allah has decreed for him, thus, he places his hope in Allah and holds firmly to Him, and unconcerned about the creation even if they gather against him. This is why we find people among the early generations of this Ummah who, when they relied on Allah and placed their trust in Him, they were not harmed by the schemes of the schemers or the envy of the envious.

وَإِنْ تَصْبِرُوا وَتَتَّقُوا لا يَضُرُّكُمْ كَيْدُهُمْ شَيْئاً إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ

But if you remain patient and fear Allah, not the least harm will their cunning do to you. Surely, Allah surrounds all that they do. [Aal Imran 120] [3]

We ask Allah:

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

O Turner of the hearts! Keep my heart upon Your religion.

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] Nawawi’s Forty Hadith https://www.nawawis40hadith.com/nw/hadith/19/faith-in-al-qa%E1%B8%8D%C4%81-wal-qadar

[2] An Excerpt from:  “Athar Al-Ibaadaat Fee Hayat Al-Muslim 15

[3] Sharh Riyad As-Salihin 1/491-492

A true caller to Islam not bothered whether praised, promoted, or ostracised

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

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

Allah, The Most High, said:

قُلۡ هَـٰذِهِۦ سَبِيلِىٓ أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ عَلَىٰ بَصِيرَةٍ أَنَا۟ وَمَنِ ٱتَّبَعَنِى‌ۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَآ أَنَا۟ مِنَ ٱلۡمُشۡرِكِينَ

Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah – Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

أَدۡعُوٓاْ إِلَى ٱللَّهِ‌ۚ

I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism).

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

This part of the Ayah contains a notification regarding sincerity because some people call to themselves. It may be that a person propagates, and delivers lectures and sermons, but his goal is to become apparent to the people – to receive some status, be praised, and that people gather and become numerous around him. If this is his aim, then he is not a caller to Allah; rather he is a caller to himself. The person who abandons Dawah has abandoned a great obligation and the person who is not sincere in Dawah has fallen into great danger because Dawah has to be carried out sincerely for the sake of Allah and the aim should be to establish Allah’s Shariah- to guide and benefit the people, whether you are praised or rebuked. As for some people, when they are not praised and promoted, they abandon Dawah. This is proof that such a caller is not a caller to Allah, rather he only calls to himself. Therefore, the Muslim should be warned that his aim in Dawah should be sincerity, to benefit the people, free them from Shirk and bidah, free them from those affairs that are in opposition to the Shariah and fulfil what is obligated to him. A large number of people around a person is not proof that such a person is virtuous because some of the Prophets were only followed by a few people. “A Prophet will come on the day of judgement with a few followers and a Prophet will come with no followers”. [Bukhaari 5705].

Therefore, does this mean that such a Prophet is not virtuous? Absolutely not! A person does not look at the large number of people who are present because the Prophet, peace and blessings of Allah be upon him] said to Ali, “If Allah gives guidance to a single man through you, it is better for you than possessing red camels”. [Bukhaari 3009]

An Excerpt from I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ pages 97-98 Publisher: Ar-Risaalah Publishers 1st edition 1428AH (Year 2007)

The different levels of the scholars of Ijtihad

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, Methodology - 'Manhaj', Scholars of Islam, Worship - 'Ibaadah'.

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

The Different Levels of the Scholars of Ijtihad

اجتهد العلماء – رحمهم الله – في تصنيف المجتهدين إلى مراتب أو طبقات متعددة، أوصلها كثير من العلماء إلى خمس مراتب :

المرتبة الأولى: مرتبة المجتهد المستقل، وهو الذي يستقل في اجتهاده بمبادئ أصولية وقواعد عامة ببني عليها فقهه من غير أن يقلد أحداً في أصوله التي بني عليها استنباطه، ومثلوا لهذه المرتبة بفقهاء الصحابة والتابعين وأئمة المذاهب الأربعة وغيرهم ممن عاصرهم أو حاء بعدهم من مشاهير الأئمة.

المرتبة الثانية: مرتبة المجتهد المنتسب وهو الذي يجتهد في الأصول والفروع كأهل المرتبة الأولى، لكنه غير مستقل في اجتهاده، وإنما بيني على أصول إمامه الذي ينتسب إليه فهو تابع له في المبادئ العامة في الاجتهاد مستقل عنه فيما عدا ذلك، وقد يختلف معه في أحكام المسائل الجزئية.

المرتبة الثالثة: مرتبة المجتهد المذهبي وهو المجتهد المقيد، ويسمى أيضاً مجتهد التخريج، وهو الذي عرف قواعد إمامه في الاجتهاد فالتزمها واستطاع من خلالها استباط الأحكام في المسائل الاجتهادية
أي التي لم يرد فيها نص عن إمام مذهبه.

المرتبة الرابعة : مرتبة مجتهد الترجيح أو التنقيح، وهو الذي يقوم بالترجيح بين الآراء المروية في المذهب بناء على قوة الدليل، أو ملائعة التطبيق للعصر. ولا يأتي بقول جديد وإنما يرجح قولاً على آخر، إما لقوة الدليل، أو حسبما يؤدي إليه اجتهاده.

المرتبة الخامسة: مرتبة مجتهد الفتوى وهو الفقيه الحافظ المذهب إمامه ونقله وفهمه في المسائل والمشكلات ولديه قدرة على تمييز الأقوال القوية من الضعيفة، ويفتي الناس بالراجح أو المشهور من المذهب

Source: An-Nahj Al-Aqwaa Fee Arkaan Al-Fatwa pages 26-27. Itroduction by Al-Allamah Abdul Aziz Aala Ash-Shaikh and Al-Allamah Salih Al-Fawzan (may Allah preserve them and other scholars of Ahlus Sunnah).

The Proof Is Given Precedence From The Statements of The Scholars

Imam Ash-Shawkaani, may Allah have mercy upon him, said:

فاعلم أنه إذا وقع الخلاف بين المسلمين في أن هذا الشيء بدعة او غير بدعة ، أو مكروه او غير مكروه ، او محرم او غير محرم ، او غير ذلك ، فقد اتفق المسلمون : سلفهم وخلفهم ، من عصر الصحابة الى عصرنا هذا – وهو القرن الثالث عشر منذ البعثة المحمدية – أن الواجب الاختلاف في أي أمر من أمور الدين بين الأئمة المجتهدين : هو الرد الى كتاب الله سبحانه ، وسنة رسوله الناطق بذلك
الكتاب العزيز ( ٤ : ٥٩ فإن تنازعتم في شيء فردوه إلى الله والرسول ( ومعنى الرد الى الله سبحانه : الرد الى كتابه
ومعنى الرد إلى رسوله ال : الرد الى سنته بعد وفاته وهذا مما لا خلاف فيه بين جميع المسلمين . فإذا قال مجتهد من المجتهدين
هذا حلال . وقال الآخر : هذا حرام : فليس
أحدهما أولى بالحق من الآخر وإن كان اكثر منه علماً ، أو اكبر منه سنا ، او اقدم منه عصراً لأن كل واحد منهما فرد من أفراد عباد الله ، ومتعبد بما في الشريعة المطهرة، مما في كتاب الله وسنة رسوله ، ومطلوب منه ما طلب الله من غيره من العباد . وكثرة علمه وبلوغه درجة الاجتهاد او مجاوزته لها لا يسقط عنه شيئاً من الشرائع التي شرعها الله لعباده ، ولا يخرجه من جملة المكلفين من العباد

Sharh As-Sudoor Bi-Tahreem Raf Al-Quboor pages 1-2

The Student of Knowledge Who Has Reached The Level to Understand Proofs Strives to Follow Proofs to The Best of His Ability

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, who said:

If a person is a student of knowledge and adheres to the Hanafi Madhab in certain matters that are clear to him to be correct and his Madhab is stronger than other than it; then follows Ash-Shafi’i, Maliki’s, or Ahmad’s in other matters where it appears that their Madhab in those matters is correct based on the proofs, there is no harm in this because a believer wherever Allāh gives him knowledge, he follows the proof and looks to the proof.

So, what is established with proof, it is obligatory to adhere to it, regardless of whether it aligns with the Madhab of Shafi’i, Abu Hanifa, Maliki, Ahmad, or any other scholars. The important thing is that it must agree with the proof – substantiated by a verse or a noble sound hadith from the Messenger of Allah, peace and blessings of Allāh be upon him.

However, as for following whims or personal desires, then no. Playing about – sometimes this and other times that (arbitrarily between opinions), this is not permissible. But it is incumbent upon him to seek to know the proof and asking the people of knowledge regarding what is difficult for him. If he knows the proof, acquainted with the proof that this madhab in this issue is more valid while another is more valid in a different matter, there is no harm in this; otherwise, he should consult the scholars, seek their verdicts guidance, and act according to what they guide him to based on knowledge.

https://binbaz.org.sa/fatwas/8426/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%AA%D9%86%D9%82%D9%84-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%85%D8%B0%D8%A7%D9%87%D8%A8-%D8%A7%D9%84%D9%81%D9%82%D9%87%D9%8A%D8%A9

[34] The Ascent and Decline of the Ottoman Empire

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

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

Sultan Abdul Hamid I

Continued..

Firstly, his visit to Europe with his uncle Sultan Abdul Aziz:

Sultan Abdul Aziz traveled to Europe accompanied by a high-ranking Ottoman delegation, which included Prince Abdul Hamid. He presented himself to the Europeans in simple attire, reflecting his virtuous character. He had prepared for this journey through extensive readings, demonstrating a keen insight and judgment regarding the things he observed in the West. The Ottoman delegation met with prominent political figures of that era in Europe, such as Napoleon III in France, Queen Victoria in England, Leopold II in Belgium, Wilhelm I in Germany, and Franz Joseph in Austria. This journey followed his earlier visit with Sultan Abdul Aziz to Egypt, where he became aware of the deceptive allure of European glamour and the adoption of European formalities, which led Egypt into debt due to the extravagant spending of Khedive Ismail Pasha, who sought to transform Egypt into a part of Europe.

His trip to Europe lasted from June 21 to August 7, 1867. The Ottoman delegation visited France, England, Belgium, and the Austro-Hungarian Empire. During this European trip, Abdul Hamid’s perspective broadened significantly, influencing his entire reign thereafter. The key aspects that impacted him included:

1: European life with its peculiar lifestyles, diverse ethics, and formalities.

2: Industrial and military advancements, particularly in the French and German ground forces, as well as the British naval forces.

3: The intricacies of global politics.

The influence of European powers on the policies of the Ottoman Empire, particularly the impact of Napoleon III on his uncle, Sultan Abdul Aziz, and the pressure exerted by Napoleon for him to support Minister Ali Pasha, despite Sultan Abdulaziz’s insistence that he was not under the influence of any foreign power.

During this journey, he came to the realisation that France is a nation of leisure, England is characterised by wealth, agriculture, and industry, while Germany represents order, military strength, and administration. His admiration for Germany was profound, leading him to entrust the training of the Ottoman army to them once he ascended to the throne. This journey significantly influenced Abdul Hamid, prompting him to focus on incorporating modern inventions into his state across various sectors, including education, industry, communication, and military affairs. Notable examples of this include his purchase of submarines, a new military technology at the time, his personal investment in bringing the telegraph to his country, the establishment of modern schools that included contemporary sciences, the introduction of the first automobile and bicycle, and the adoption of the metric system. However, he firmly opposed the spread of Western thought within his nation.

His journey to Europe also influenced his policy of independence towards Europe; he was not known to be swayed by any European ruler, regardless of their friendship or the closeness between their country and the Ottoman Empire. During this trip, he was particularly struck by the discussions that Grand Vizier Fuad Pasha was having with various European leaders.

During this journey, Fuad Pasha was asked, “What is the price for the island of Crete?” He replied, “It is the same price at which we acquired it”. This indicated that the Ottomans fought for 27 years to retain control over Crete. Fuad Pasha was also asked, “Which is the strongest nation in the world today?” He responded, “The strongest nation at present is the Ottoman Empire, as you are undermining it from the outside while we are doing so from within. Neither of us has succeeded in its destruction”. He learned from this the lesson of the ability to silence the forces that sought to destroy the Ottoman Empire, and he also acquired the skill of political dialogue, in which he later excelled. At the time of this journey, he was 25 years old.

An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/442-444

Abdullah Ibn Mas’ud

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors, Zuhd (Abstinence).

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

One day, he, may Allah be pleased with him, came out and the people followed him, so he said to them, “Do you have a need?” They said, “No, but we want to walk together with you”. He said, “Go back, for indeed it is humiliation for the one following and a trial for the one followed”. (1)

He said to his companions:

”You observe fasting, perform prayer and Jihaad more than the companions of Muhammad, peace and blessings of Allah be upon him, yet they were better than you”. They said, “Why is that the case?” He said, “They practiced more abstinence from the worldly life and were more desirous of the hereafter”. (2)

Abu Khaythama narrated to us, (saying): Mu-aawiyyah Ibn Amr related to us that Zaa’idah related from Al-A’mash from Tameem Ibn Salamah from Abu Ubaydah from Abdullah (Ibn Mas”ud) who said: ”O people, learn; and whoever learns, then let him act.” (3)

Abu khaythama narrated to us, saying: Muhammad Ibn Khaazim related to us, saying: Al-Amash reported to us from Shaqeeq from Abdullaah (Ibn Mas’ood), who stated:”I swear by Allaah the one who gives a verdict to the people in everything they ask him is insane indeed.” Al-A’mash said: Al-Hakam said to me:”If I heard this hadeeth from you prior to this day, I would not have given a verdict in many of the affairs I issued a verdict.” (4)

Uthmaan Ibn Hadir Al-Azdee said: I entered upon Ibn Mas’ud, may Allah be pleased with him, and said to him: ”Advise me.” He said: ”Be upon steadfastness; follow and do not innovate. Follow the first tradition (i.e. the way of the salaf) and do not innovate.” (5)

He said: Whoever has knowledge, then let him speak with it. And whoever does not have knowledge, then let him say, “Allah knows best”, for indeed Allah said to His Prophet:

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ

Say (O Muhammad): “No wage do I ask of you for this (the Qur’an), nor am I one of the Mutakallifun (those who pretend and fabricate things which do not exist). [Surah Saad. 86] (6)

(1) Az-Zuhd 195 by Imaam Ahmad

(2) Jaami-ul Uloom Wal-Hikam: page: 318

(3) Kitaab Al- Ilm by Abu Khaythama with the checking of Imam Albaanee page:7, narration number 4

(4) Kitaab Al-Ilm by Abu Khaythama with the checking of Imaam Al-Albaanee (rahimahullaah): page: 8. Narration Number: 10

(5) Quoted by Shaikh Jamaal Al-Fareehaan Al-Haarithee in Durar Al-Manthoor page 20, and the Shaikh referenced this statement of Ibn Mas’ood to As-Sunnah No:29 and Dhammul Kalaam Wa-Ahli, No:334]

(6) I’laam Al-Muwaqqi’een 2/185

The leader is a shield

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

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

Abu Hurairah, may Allah be pleased with him, said, “The Prophet, peace and blessings of Allah be upon him, said, “Verily, the leader is a shield behind whom they fight and he protects them. If he commands (people to) fear Allah, The Exalted, and justice, then he will have a reward. If he commands something else, then it will be against him'”. [S‌ah‌ih Muslim 1841]

“The leader is a shield”.  Imam An-Nawawi, may Allah have mercy upon him, said, he is like a shelter because he prevents the enemy from harming the Muslims, preventing the people from (harming) one another, protecting the Muslim nation and the people fearing his authority. “Behind whom they fight”, meaning, alongside him they fight against the disbelievers (i.e. those at war with his country), the rebels, the kharijites and all the perpetrators of corruption and oppression. (1)

Abdus Samad Bin Yazid Al-Baghdadi, may Allah have mercy upon him, said: I heard Al-Fudayl Bin Iyaadh, 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 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. 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 instead of seeking what will benefit them, such as learning the Qur’an and other things. Thus, 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 among them that would make the land righteous 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 would be able to (say or do) this better than you?!” (2)

May Allah protect and strengthen the rulers of Pakistan, and its citizens, as well as the Muslim rulers and citizens of all other Muslim countries Aameen.

(1) Sharh Sahih Muslim 12/193. Publisher, Daar Al-Kutub al-Ilmiyyah. 1st Edition 1421AH (2000)

(2) Hilyah Al-Awliya 8/91