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Author: Abdullah Jallow

Must keep Andrew Fox and associates focused on the key points of the discussion

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

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

Allah, The Exalted, said:

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا * يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا * إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful. [Al-Furqan. 68-70]

In the above article from the Jerusalem Post, Andrew conveys his strong disagreement with what he perceives as an exaggerated death toll of Palestinians and raise concerns about the transparency of Gaza’s health authorities in differentiating between combatants and non-combatants. Nevertheless, even if the statistics provided by various international organizations and Gaza officials contain mistakes, it does not lessen the tragedy of a single innocent life lost. Moreover, it does not change the fact that for more than 70 years, Palestinians have endured violence and oppression at the hands of Zionists, culminating in recent experiences of displacement, starvation, and death. Therefore, while it is crucial to report accurate information—especially in an age rife with misinformation, ideological conflicts, and propaganda—the primary concern for anyone with a sense of justice should be the urgent need to alleviate the suffering of the Palestinian people.

Taking the life of an innocent person or engaging in excessive retaliation is not condoned by any of the teachings of the Prophets. Such actions have profoundly harmful and destructive impacts on society and carry severe repercussions in the afterlife. This principle applies universally to anyone who takes the life of an innocent individual, regardless of their faith. The loss of any innocent life is a heartbreaking tragedy, whether the person is Muslim or non-Muslim. However, it is crucial to recognise that, in the last seventy years, no group has caused more suffering to the Palestinians than the Zionists. The insights shared by Prince Turki Al-Faisal, may Allah preserve him, are worthy of great respect, as he expresses this issue with exceptional clarity. [Refer to Footnote a]

Allah said:

مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

If anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. [Al-Ma’idah. 32]

Imam As-Sadi, may Allah have mercy upon him, said:

If a person is bold enough to kill someone who does not deserve to be killed, this implies that he does make a distinction between the one he killed and other than him; rather he would commit this act whenever his evil calls him to that. Therefore, his bold attitude that led him to kill is as if he has killed all humankind. On the other hand, if a person saves a life and does not kill – whilst his soul calls him to do so – due to fear of Allah, this is as if he has saved the lives of all humankind because the fear of Allah he possesses stops him killing one who does not deserve to be killed. [1]

Abdullah Bin Mas’ud, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed”. [2]

Imam An-Nawawi, may Allah have mercy upon him, said:

This hadith shows the severity of bloodshed and that it will be the first thing that will be judged between people on the Day of Resurrection because of its greatness and extreme danger. This hadith does not contradict the well-known hadith in the Sunan that the first thing a person will be questioned about is the prayer because this hadith is about a matter between Allah and the person, whereas the first hadith (i.e. judgement in matters related to bloodshed) is an affair between the people. [3]

The Messenger, peace and blessings of Allah be upon him, said: The termination of the world means less to Allah than the killing of a Muslim (i.e. without right). [4]

Amr Ibn Al-Hamiq, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: Whenever a man promises safety for another man’s life and then kills him, I disavow myself from him even if the victim was an unbeliever.[5]

Abdullah Bin Amr, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said: Whoever killed a Mu’ahid (a non-Muslim granted the pledge of protection by the Muslim ruler) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling). [6]

Uqbah Ibn Aamir, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him] said: Whoever meets Allah whilst neither associating anything with Him nor spilling sacred blood will enter Paradise. [7]

The people said to Jundub, may Allah be pleased with him, “Advise us”. He said, “The first thing of the human body to putrefy is the abdomen, so he who can eat nothing but good food [halaal and earned lawfully] should do so, and he who does as much as he can that nothing intervenes between him and paradise by not shedding even a handful of blood [i.e. unlawful killing], should do so”. [8]

A man wrote to Ibn Umar, may Allah be pleased with him and his father, and asked him to write down all knowledge for him; he replied to him, saying, “Indeed, knowledge is plentiful, but if you are able to meet Allah whilst not shedding people’s blood, not taking their wealth (unlawfully) and violating their honour, then do so”. [9]

——————-

Footnote a: No heroes in Hamas-Israel conflict, only victims: Former Saudi intelligence chief:

https://www.abuiyaad.com/w/hamas-israeli-right

https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

https://abuiyaad.com/a/slaughtering-children-holy-war/print

https://www.abuiyaad.com/a/pharoah-slaughtering-babies

(1) Tafsir As-Sadi
(2) Sahih Muslim 1678
(3) Sharh Sahih Muslim 11/139
(4) Sahih Al-Jami 9208
(5) Sahih Al-Jami 6103
(6) Al-Bukhari 6914
(7) Silsilah As-Sahih ah 2923
(8) Al-Bukhari 7152
(9) Siyar A’lam An-Nubulaa 3/222

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [34 of 80]

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

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

Good manners have profound outcomes, which is why Allah and His Messenger have commanded us to embody good manners. The Messenger, peace and blessings of Allah be upon him, used to demonstrated these good manners in his interactions with others—with his family at home, his companions, or his adversaries. Even when a Jewish man greeted Allah’s Messenger (with the words), “As-Saamu Alaykum – death be upon you,” he responded, “Wa Alaykum – And upon you.” Aa’isha, may Allah be pleased with her, said (to the Jewish man), “Wa Alaykumus Saam Wal lanah – Death be upon you and the curse of Allah.” The Messenger said, “O Aa’isha! Indeed, Allah is kind and gentle, and He loves kindness and gentleness.”Look (at how) the Jewish man was treated with kindness and gentleness?! If he sees this kindness and gentleness, it may urge him towards Islam, or at the very least these lofty manners could mitigate much of the evil of this person, thereby making you upright and your invitation to the Religion of Allah.

An Excerpt from Marhaban Yaa Taalibal Ilm page 88

Potential double-standards

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

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

Allah, The Exalted, said:

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

O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]

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

Allah, Glorified be He and free is He from all imperfections, commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally, and the matter that is most worthy of being established with justice are the statements and methodology related to the commands of Allah as well as everything that Allah has (revealed in the Qur’an and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to Allah’s command and a negation (i.e. either intentionally or unintentionally) of that which Allah’s Messenger, peace and blessings of Allah be upon him, was sent with. [1]

In the aforementioned article from the Jerusalem Post, Michael Starr reported on remarks attributed to an Anti-Zionist professor, who is said to have praised the attacks by Hamas on October 7. It is noteworthy that individuals who adopt a balanced and equitable perspective on this issue are exceedingly rare. Many either rationalise the actions of Hamas against civilians and non-combatants or, conversely, remain silent regarding the disproportionate retaliation executed by Netanyahu’s Zionist forces. Others may manipulate the narrative, attempting to obscure the fact that this conflict, despite the indefensible nature of Hamas’s unlawful killings, has persisted for over 70 years, marked by relentless Zionist aggression.

Furthermore, the question of whether one condemns Hamas has been reiterated by numerous Zionists and journalists, to which principled individuals have responded with clarity, as evidenced in the reply:

“Do you condemn Hamas?”, “we condemn everyone who opposes the Divine Legislation by killing innocent civilians, including non-combatant men, the elderly, women, children, priests, monks and the likes, no matter who they are, Muslim or non-Muslim, whether ISIS, al-Qaeda, Hamas, Boko Haram or Benjamin Mileikowsky, the IDF, Settlers and their likes. Our condemnation is on the basis that such actions are unjust and oppose Divine Legislation and not because of the race or ethnicity or religion of the perpetrators, and thus we are able to maintain moral consistency and integrity. This is unlike Western politicians who are able to swiftly condemn Russia’s invasion of Ukraine, and support Ukraine (the invaded and occupied in this case) with money and weapons for resistance, but unwilling to condemn the genocide and ethnic cleansing of Gazans, while supporting the Mileikowsky regime with bombs, missiles and military hardware to facilitate the excecution of that genocide and ethnic cleansing”. [2]

It is imperative to consider that should this Anti-Zionist professor have indeed lauded the actions of Hamas, no rational individual would find merit in his assertions, provided that such statements were made explicitly and not distorted by sensationalist narratives. The abhorrent nature of taking innocent lives has already been sufficiently addressed. Furthermore, some Zionist leaders, including Netanyahu, have also made profoundly reckless remarks, thus, they must be condemned openly. Unlawful killing is to be openly condemned, irrespective of the faith or political position of its perpetrators, be they Jewish, Christian, or Muslim. Explore the link below to discover some dangerous statements made by certain Zionist figureheads: https://salafidawahmanchester.com/2024/08/14/brief-observation-on-elon-musks-proposal-the-second-thing-is-to-change-the-education-so-that-a-new-generation-of-murderers-is-not-created/

Perhaps, one of the most compelling admonitions on this subject comes from Prince Turki Al-Faisal, may Allah protect him. Listen:

[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imam Ibn Al-Qayyim. 1/300-303
[2] https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

[19] 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 Murad III

He rose to the throne after the passing of his father and demonstrated a strong passion for the sciences, literature, and poetry. He was fluent in three languages: Turkish, Arabic, and Persian, and exhibited a preference for Sufism. He provided support to scholars and generously allocated significant funds to soldiers, totaling 110,000 gold lira, which effectively mitigated the unrest that often stemmed from delays in the distribution of these payments. One of his first measures was to enact a decree banning alcohol, which had become prevalent among the people, especially the Janissaries. This decision incited a rebellion among the Janissaries, compelling him to retract his prohibition. This episode underscores the signs of the state’s deterioration, as the sultan struggled to impose the alcohol ban and maintain religious laws. It also reflects a departure of the Janissaries from their foundational Islamic principles of noble upbringing, commitment to Jihad, and aspiration for martyrdom.

He upheld the policies set forth by his father, participating in numerous military campaigns across different regions throughout his reign. In 1574, after King Henry of Poland fled to France, the Ottoman caliph recommended that the Polish leaders elect the Prince of Transylvania as their monarch, a suggestion they accepted, thereby placing Poland under Ottoman protection by 1575. This arrangement was recognized by Austria in a peace treaty with the Ottoman Empire in 1576, which remained in effect for eight years. In 1576, following an incursion by the Tatars into Polish territory, the Polish sought aid from the Ottoman Sultan, who then formally declared their protection through an official treaty. He reinstated privileges with France and Venice, thereby augmenting specific consular and commercial rights in their favor. Significantly, the French ambassador was accorded precedence over all other ambassadors during official ceremonies and governmental gatherings. The surge of ambassadors arriving at the Sublime Porte in pursuit of trade agreements subsequently provided a rationale for genuine intervention in state matters. During the reign of Sultan Murad, Isabella, the Queen of England, obtained exclusive privileges for her merchants, permitting British vessels to display the British flag and gain entry to Ottoman shores and ports.

In the year 985 AH (1577 AD), following the upheaval in Persia after the passing of Tahmasp, the Ottomans initiated a military campaign that effectively covered extensive regions in the Caucasus, resulting in the capture of the city of Tbilisi and Kargestan (Georgia). Later, in 993 AH (1585), the Ottomans advanced into Tabriz, where the sultan’s forces secured dominance over Azerbaijan, Kargestan (Georgia), Shirvan, and Luristan. Upon the ascension of Shah Abbas the Great to the Persian throne, he endeavored to establish a peaceful resolution with the Ottomans, consenting to cede the territories that had fallen under their control. Additionally, he vowed to refrain from disparaging the rightly guided caliphs Abu Bakr, Umar, and Uthman, may Allah be pleased with them, within his domain, and dispatched a cousin named Haidar Mirza to Istanbul to ensure the adherence to their agreement.

The Janissaries instigated a revolt in the Ottoman provinces after the conclusion of hostilities. The Sultan had dispatched them to engage in combat in Hungary, but they faced defeat at the hands of Austria, which was allied with Hungary. This defeat resulted in the occupation of numerous strongholds, although these were subsequently recaptured by Sinan Pasha. Furthermore, the princes of Wallachia, Moldavia, and Transylvania declared their insurrection and formed an alliance with Austria against the Ottomans. In retaliation, Sinan Pasha launched an offensive against them in 1003 AH / 1594 AD; however, he was unable to secure a victory and lost several cities in the process.

Consequently, the assassination of the Grand Vizier, which stemmed from the machinations within the Sultan’s court, was further exacerbated by foreign agents opposed to the influence of such a capable minister. He was committed to principles of integrity, wisdom, statecraft, effective leadership, meticulous planning, and administrative oversight, while also keeping a close watch on provincial governors and capitalizing on opportunities. His untimely death represented a significant setback and a profound challenge, paving the way for malevolence in the processes of appointing and dismissing grand viziers. This situation fostered a competitive struggle for power that ultimately undermined the sultanate. The ensuing chaos led to instability within the nation, provoking mutinies among certain military factions that the government found difficult to quell. As a result, these internal conflicts and uprisings contributed to Poland’s withdrawal from the Ottoman Empire and its subsequent engagement in hostilities against it.

A faction within the Jewish community perceived that the moment had finally come to fulfill a long-cherished aspiration, leading them to migrate in successive waves to Sinai for settlement. Their initial approach was centered on establishing a foothold in the city of Tor, a strategic decision owing to its favorable position on the eastern coast of the Gulf of Suez, which boasted a port conducive to commercial shipping. This port accommodated vessels from Jeddah, Yanbu, Suakin, Aqaba, and Qulsum, while the city was also linked by land routes to Cairo and Farama. As a result, this arrangement enhanced external communications for the Jewish settlers, safeguarding them from isolation and enabling ships to dock at the port of Tor, thereby facilitating the arrival of new groups of immigrants.

A Jewish individual named Abraham spearheaded a migration initiative, relocating to Al-Tur with his family. Upon their arrival, the Jewish community in Al-Tur created disturbances for the monks residing at St. Catherine’s Monastery. This situation led the monks to submit formal complaints to the Ottoman sultans and their governors, detailing the grievances related to the disruptions caused by these specific Jews. They reminded the authorities of the Ottoman obligation to safeguard their community and cautioned against the settlement of these Jews in Sinai, particularly in Al-Tur, as it could lead to potential unrest. In accordance with Sharia, which mandates the protection of non-Muslims, Ottoman officials were prompted to issue three decrees during the reign of Sultan Murad III. These edicts ordered the expulsion of Abraham, his wife, children, and all other Jews from Sinai, forbidding their future return to the region, including the city of Tor. [Footnote a] Sultan Murad III passed away on January 16, 1595, at the age of 49 and was interred in the courtyard of Hagia Sophia. [1]

————————————-

Footnote a: It is crucial to recognize that the author did not provide an in-depth account of the disturbances, and every situation has multiple perspectives. This necessitates a careful approach when considering blame directed at particular Jews or any individuals involved, whether they are Jewish or non-Jewish, unless clear evidence is presented to clarify the underlying issues. Furthermore, we should not automatically assume that the monks were entirely blameless, as the author did not specify the reasons behind their accusations against certain Jews. Given the historical tensions that may have existed between some Jewish and Christian communities due to religious differences, we must exercise even greater caution in our judgments regarding this particular incident. We are commanded to do justice when passing judgement, as Allah stated:

فلذلك فادع واستقم كما أمرت ولا تتبع أهواءهم وقل آمنت بما أنزل الله من كتاب وأمرت لأعدل بينكم الله ربنا وربكم لنا أعمالنا ولكم أعمالكم لا حجة بيننا وبينكم الله يجمع بيننا وإليه المصير

So unto this (religion of Islam, alone and this Qur’an) then invite (people) (O Muhammad ), and Istaqim [(i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)], as you are commanded, and follow not their desires but say: “I believe in whatsoever Allah has sent down of the Book [all the holy Books, this Qur’an and the Books of the old from the Taurat (Torah), or the Injeel (Gospel) or the Pages of Ibrahim (Abraham)] and I am commanded to do justice among you, Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return. [Surah Ash-Shuraa. Aayah 15]

[وَأُمِرۡتُ لِأَعۡدِلَ بَيۡنَكُمُ‌ۖ – and I am commanded to do justice among you]- Meaning, when passing judgement regarding that which you have differed between yourselves; therefore, your enmity and hatred does not prevent me from judging with justice between you. And part of justice is that when judging between people who make different statements – amongst the people of the Scripture and others – one accepts what they possess of truth and reject what they possess of falsehood. [2] [End of quote]

Indeed, we are not in a position to judge precisely what really happened between those monks and Jews because the author did not provide full details. The knowledge of all affairs is with Allah.

[1] Ad-Dawlah al-Uthaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/323-326

[2] An Excerpt from Tafsir As-Sadi

[1] The virtue of saving a life – [Reminder to those denying Zionist War Crimes]

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Allah, The Exalted, said:

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا * يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا * إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful. [Al-Furqan. 68-70]

In the above article from the Jerusalem Post, the author/s convey their strong disagreement with what they perceive as an exaggerated death toll of Palestinians and raise concerns about the transparency of Gaza’s health authorities in differentiating between combatants and non-combatants. Nevertheless, even if the statistics provided by various international organizations and Gaza officials contain mistakes, it does not lessen the tragedy of a single innocent life lost. Moreover, it does not change the fact that for more than 70 years, Palestinians have endured violence and oppression at the hands of Zionists, culminating in recent experiences of displacement, starvation, and death. Therefore, while it is crucial to report accurate information—especially in an age rife with misinformation, ideological conflicts, and propaganda—the primary concern for anyone with a sense of justice should be the urgent need to alleviate the suffering of the Palestinian people.

Taking the life of an innocent person or engaging in excessive retaliation is not condoned by any of the teachings of the Prophets. Such actions have profoundly harmful and destructive impacts on society and carry severe repercussions in the afterlife. This principle applies universally to anyone who takes the life of an innocent individual, regardless of their faith. The loss of any innocent life is a heartbreaking tragedy, whether the person is Muslim or non-Muslim. However, it is crucial to recognise that, in the last seventy years, no group has caused more suffering to the Palestinians than the Zionists. The insights shared by Prince Turki Al-Faisal, may Allah preserve him, are worthy of great respect, as he expresses this issue with exceptional clarity. [Refer to Footnote a]

Allah said:

مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

If anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. [Al-Ma’idah. 32]

Imam As-Sadi, may Allah have mercy upon him, said:

If a person is bold enough to kill someone who does not deserve to be killed, this implies that he does make a distinction between the one he killed and other than him; rather he would commit this act whenever his evil calls him to that. Therefore, his bold attitude that led him to kill is as if he has killed all humankind. On the other hand, if a person saves a life and does not kill – whilst his soul calls him to do so – due to fear of Allah, this is as if he has saved the lives of all humankind because the fear of Allah he possesses stops him killing one who does not deserve to be killed. [1]

Abdullah Bin Mas’ud, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed”. [2]

Imam An-Nawawi, may Allah have mercy upon him, said:

This hadith shows the severity of bloodshed and that it will be the first thing that will be judged between people on the Day of Resurrection because of its greatness and extreme danger. This hadith does not contradict the well-known hadith in the Sunan that the first thing a person will be questioned about is the prayer because this hadith is about a matter between Allah and the person, whereas the first hadith (i.e. judgement in matters related to bloodshed) is an affair between the people. [3]

The Messenger, peace and blessings of Allah be upon him, said: The termination of the world means less to Allah than the killing of a Muslim (i.e. without right). [4]

Amr Ibn Al-Hamiq, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: Whenever a man promises safety for another man’s life and then kills him, I disavow myself from him even if the victim was an unbeliever.[5]

Abdullah Bin Amr, may Allah be pleased with him, said that the Prophet, peace and blessings of Allah be upon him, said: Whoever killed a Mu’ahid (a non-Muslim granted the pledge of protection by the Muslim ruler) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling). [6]

Uqbah Ibn Aamir, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him] said: Whoever meets Allah whilst neither associating anything with Him nor spilling sacred blood will enter Paradise. [7]

The people said to Jundub, may Allah be pleased with him, “Advise us”. He said, “The first thing of the human body to putrefy is the abdomen, so he who can eat nothing but good food [halaal and earned lawfully] should do so, and he who does as much as he can that nothing intervenes between him and paradise by not shedding even a handful of blood [i.e. unlawful killing], should do so”. [8]

A man wrote to Ibn Umar, may Allah be pleased with him and his father, and asked him to write down all knowledge for him; he replied to him, saying, “Indeed, knowledge is plentiful, but if you are able to meet Allaah whilst not shedding people’s blood, not taking their wealth (unlawfully) and violating their honour, then do so”. [9]

The situation is clear, no matter what anyone says, including Zionists and their scholars. We judge based on what we observe daily. Just saying you are humane and fair is not enough; it must be backed by actions, not just endless discussions. Allah said:

وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ
وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ فَحَسۡبُهُ ۥ جَهَنَّمُ‌ۚ وَلَبِئۡسَ ٱلۡمِهَادُ

And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents. And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief. And when it is said to him, “Fear Allah”, he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest! [Al-Baqarah. 204-206]

[وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا – And of mankind there is he whose speech may please you in this worldly life]: Meaning, the one who hears his speech is pleased when he speaks and he thinks that he has uttered beneficial speech.

He emphasises what he says [وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِ – and he calls Allah to witness as to that which is in his heart]: Meaning, he states that Allaah knows that what is in his heart agrees with what he says, even though he is lying regarding what he says because his speech contradicts his deeds. His speech would have agreed with his deeds had he being truthful, because this the case regarding the believers- those who are not hypocrites. And due to this Allaah said: [وَهُوَ أَلَدُّ ٱلۡخِصَامِ – yet he is the most quarrelsome of the opponents]: Meaning, when you disagree with him, you’ll find him to be the most quarrelsome, bigoted and difficult person to deal with, as well as the ugly characteristics that results from this behaviour, which are the opposite of the manners of the believers- those who make ease their way, submit to the truth and pardon people.

[وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَ‌ۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ – And when he turns away, his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief]- Meaning, when this person – the one whose speech amazes you – is not in your presence, he strives to commit sins which is tantamount to corruption in the earth, so cattle and crops are destroyed as a result of that corruption. The blessings in the vegetations, fruits and livestock decrease and become little due to evil deeds.

[وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ – and Allah likes not mischief]: Meaning, when it is the case that Allaah does not like corruption, then He has an intense hatred for the person who sows corruption in the earth, even if such a person utters a good speech merely on the tongue (i.e. says one thing and does something else).

This verse contains proof regarding the fact that the statements uttered by individuals is not a proof regarding their truthfulness or whether they are upon falsehood, neither that they are righteous nor wicked until deeds ascertain them. And it is obligatory to examine the condition of those who bear witness, the one who is in the right and the falsifier amongst the people based on the righteousness of their deeds – examine the clear indications and their behaviour, and not to be deceived by how they portray themselves and the praise they give themselves. Then Allah mentioned that when this person – the one who causes corruption in the earth through acts of disobedience to Allaah – is commanded to fear Allaah, he becomes arrogant and haughty, [ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِ‌ۚ -he is led by arrogance to (more) crime]. Thus, he combines between disobedience to Allah and being arrogant towards the sincere advisers. [10]

————————————————

Footnote a: No heroes in Hamas-Israel conflict, only victims: Former Saudi intelligence chief:

https://www.abuiyaad.com/w/hamas-israeli-right

https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

https://abuiyaad.com/a/slaughtering-children-holy-war/print

https://www.abuiyaad.com/a/pharoah-slaughtering-babies

(1) Tafsir As-Sadi
(2) Sahih Muslim 1678
(3) Sharh Sahih Muslim 11/139
(4) Sahih Al-Jami 9208
(5) Sahih Al-Jami 6103
(6) Al-Bukhari 6914
(7) Silsilah As-Sahih ah 2923
(8) Al-Bukhari 7152
(9) Siyar A’lam An-Nubulaa 3/222
(10) Tafsir As-Sadi

Ibn Umar’s Relationship With His Jewish Neighbour

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul.

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

A Sheep was slaughtered for Abdullah Ibn Umar, may Allah be pleased with him and his father, so he said to his slave, “Have you given to our Jewish neighbour? Have you given to our Jewish neighbour? I heard the Messenger of Alla, peace and blessings of Allah be upon him, saying, ‘Jibreel did not cease advising me (about the rights of) a neighbour until I thought that he (a neighbour) would inherit from me'”. [Adabul Mufrad Number 105. Graded authentic by Imaam Al-Albaanee]

We declare our freedom from the actions of the astray – the terrorists, cartoonists and militant secularists. https://tarbiyahsouthfldotcom.files.wordpress.com/2015/12/the-prophet-of-islam.pdf

Utbah Bin Ghazwan

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

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

Umayr  al-Adawi, may Allah have mercy upon him, reported:

Utba Bin Ghazwan, may Allah be pleased with him delivered us a sermon, praised Allah and exalted Him, and then said: To proceed: Verily the world has been given the news of its end, and that too quite early. Nothing would be left out of it but only water left in the utensil which its owner leaves. You are going to shift to an abode which knows no end, and you should shift with the good before you, for we have been told that a stone would be thrown at one side of the Hell and it would go down even for seventy years but would not be able to reach its bottom. By Allah, it would be fully packed. Do you find it something strange? It has been mentioned that there yawns a distance which one would be able to cover in forty years from one end to another of Paradise, and a day would come when it would be fully packed and you must be knowing that I was the seventh amongst seven who had been with Allah’s Messenger, peace and blessings of Allah be upon him, and we had nothing to eat but the leaves of the tree until the corners of the mouth were injured. We found a sheet which we tore in two and divided between myself and Sa’d Bin Malik, may Allah be pleased with him. I made the lower garment with half of it and so did Sa’d make the lower garment with half of it and today there is none amongst us who has not become the governor of a city from amongst the cities (of the Islamic State). I seek refuge with Allah that I should consider myself great whereas I am insignificant in the Sight of Allah. Prophethood does not remain for ever and its impact fades with the result that it changes eventually into kingship, and you would soon come to know and experience those rulers who would come after us and see. [Sahih Muslim 2967]

https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]

Appealing to the conscience of the writer, Yonatan Freeman

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, History of Islam, Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Sin.

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

Abdullah Ibn Amr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Whoever would love to be delivered from Hellfire and admitted into Paradise, let him meet his end while believing in Allah and the Last Day, and let him treat people as he would love to be treated”. [Ṣaḥiḥ Muslim 1844]

In this article, we will take a moment to discuss the views of Yonatan Freeman, who praises the Zionists while also addressing the loss of life under Netanyahu’s leadership. However, it’s important to note that he does not acknowledge the ongoing genocide and suffering faced by Palestinians due to Netanyahu’s far-right administration in this particular piece. Justice requires us to denounce anyone who unlawfully takes a life, regardless of their background—be it a Zionist, a Muslim, a Hindu, a Rafidi, or others. Next, we will share some of Yonatan’s quotes and provide our thoughts on them.

Yonatan stated: “Since the October 7 massacre, Israel has been undergoing a process of rebirth – both in its internal perception and in the way the world views it”. [end of quote]

Response: Since October 7, the actions of the Zionists have involved war crimes and acts of genocide, aimed at instilling fear and seizing what is not rightfully theirs. Their mindset remains unchanged, as they view themselves as God’s chosen people, which they believe justifies their ongoing brutality under the guise of self-defense. Meanwhile, many around the world perceive the Zionists as mere villains, thieves, and oppressors.

Yonatan stated: “The growing recognition that Israeli actions against Tehran over the past year contributed to the fall of Iran’s ally, Bashar al-Assad, in Syria – as well as the recent decision by The Hague’s International Criminal Court on arrest warrants, which failed to garner significant support in the Western world – should come as no surprise”. [end of quote]

Response: The presence of conflict aside, both the Zionists and the Rafidah are notorious for their questionable conduct. While certain Zionists aspire to expand their territorial claims, subjugating the Palestinian people and frequently invoking the specter of antisemitism to deflect criticism, the Rafidah similarly engage in destabilizing endeavors, often utilizing proxies to further their agenda. As for Netanyahu’s dependence on foreign allies while his Zionist forces perpetuate violence, this reveals a greater faith in human support than reliance on Allah. Those who are truly devout act righteously and place their trust in Allah, while those who persist in wrongdoing lean on worldly support. Ultimately, no one can evade the will of Allah. Allah said:

ٱسْتِكْبَارًا فِى ٱلْأَرْضِ وَمَكْرَ ٱلسَّيِّئِ وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئُ إِلَّا بِأَهْلِهِۦ فَهَلْ يَنظُرُونَ إِلَّا سُنَّتَ ٱلْأَوَّلِينَ فَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَبْدِيلًا وَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَحْوِيلًا
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ وَكَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً وَمَا كَانَ ٱللَّهُ لِيُعْجِزَهُۥ مِن شَىْءٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ إِنَّهُۥ كَانَ عَلِيمًا قَدِيرًا

(They took to flight because of their) arrogance in the land and their plotting of evil. But the evil plot encompasses only him who makes it. Then, can they expect anything (else), but the Sunnah (way of dealing) of the peoples of old? So no change will you find in Allah’s Sunnah (way of dealing), and no turning off will you find in Allah’s Sunnah (way of dealing). Have they not travelled in the land, and seen what was the end of those before them, and they were superior to them in power? Allah is not such that anything in the heavens or in the earth escapes Him. Verily, He is All-Knowing, All-Omnipotent. [35:43-44]

It is not particularly astonishing that Netanyahu’s arrest has not garnered widespread support; rather, what is truly surprising is that those who support him have failed to learn from the fate of historical oppressors and their backers, including figures such as Fir’awn, Haman, Namrud, Bukhtanasar, and their allies. Allah, The Exalted, said:

قَدۡ مَڪَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ فَأَتَى ٱللَّهُ بُنۡيَـٰنَهُم مِّنَ ٱلۡقَوَاعِدِ فَخَرَّ عَلَيۡہِمُ ٱلسَّقۡفُ مِن فَوۡقِهِمۡ وَأَتَٮٰهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ
ثُمَّ يَوۡمَ ٱلۡقِيَـٰمَةِ يُخۡزِيهِمۡ وَيَقُولُ أَيۡنَ شُرَڪَآءِىَ ٱلَّذِينَ كُنتُمۡ تُشَـٰٓقُّونَ فِيہِمۡ‌ۚ قَالَ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ إِنَّ ٱلۡخِزۡىَ ٱلۡيَوۡمَ وَٱلسُّوٓءَ عَلَى ٱلۡڪَـٰفِرِينَ

Those before them indeed plotted, but Allah struck at the foundation of their building, and then the roof fell down upon them, from above them, and the torment overtook them from directions they did not perceive. Then, on the Day of Resurrection, He will disgrace them and will say: “Where are My (so called) ‘partners’ concerning whom you used to disagree and dispute (with the believers, by defying and disobeying Allah)?” Those who have been given the knowledge (about the Torment of Allah for the disbelievers) will say: “Verily! Disgrace this Day and misery are upon the disbelievers. [An-Nahl. 26-27]

[قَدۡ مَڪَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ – Those before them indeed plotted]: The Mufassiroon say that this refers to Namrood who built a tall tower in order to climb – as he claimed – the heavens and fight its inhabitants.

[فَأَتَى ٱللَّهُ بُنۡيَـٰنَهُم مِّنَ ٱلۡقَوَاعِدِ فَخَرَّ عَلَيۡہِمُ ٱلسَّقۡفُ مِن فَوۡقِهِمۡ – but Allah struck at the foundation of their building, and then the roof fell down upon them, from above them]: The Mufassiroon say: Allah sent a wind which flung the top of the tower to the sea and the rest was destroyed. [وَأَتَٮٰهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ – and the torment overtook them from directions they did not perceive]: Meaning, from where they thought they were safe. [ثُمَّ يَوۡمَ ٱلۡقِيَـٰمَةِ يُخۡزِيهِمۡ – Then, on the Day of Resurrection, He will disgrace]: Meaning, disgraced with punishment. [1]

[قَدۡ مَڪَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ – Those before them indeed plotted]: Meaning plotted against their Messengers, employed various types of tricks in order to reject that which the messengers brought and established gigantic safeguards [by way of arguments, views etc] on their plots. [فَأَتَى ٱللَّهُ بُنۡيَـٰنَهُم مِّنَ ٱلۡقَوَاعِدِ – but Allah struck at the foundation of their building]– Meaning, an affair came to them from its basis and foundation [فَخَرَّ عَلَيۡہِمُ ٱلسَّقۡفُ مِن فَوۡقِهِمۡ – and then the roof fell down upon them, from above them] -Meaning, so what they built became a punishment for them.

[وَأَتَٮٰهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ – and the torment overtook them from directions they did not perceive]: Meaning, that is because they thought that such a building will benefit and protect them from punishment, but their punishment occurred from that which they built and established.

This is one the best of parables regarding how Allah nullifies the plots of his enemies, for indeed they pondered and reflected on that which the Messengers brought when they belied them, made up principles and rules for it based on falsehood, referred back to them to reject that which the Messengers came with, employed tricks to bring discomfort to the Messengers and inflict harm on them and those who followed them, but their plot became a source of evil against them, so their plan became their destruction, because their plot was evil as Allah said: [َلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ – But the evil plot encompasses only him who makes it]. This is in this worldly life and the punishment in the afterlife would be more disgraceful, and due to this Allah said: [ثُمَّ يَوۡمَ ٱلۡقِيَـٰمَةِ يُخۡزِيهِمۡ – Then, on the Day of Resurrection, He will disgrace them]. [2]

Yonatan said: “There has rarely been a moment in Israel’s modern history when most civilized nations not only supported its actions but also appreciated its strength and relied on it for security and economic reasons. This influence is only growing stronger”. [end of quote]

Response: The actions of the Zionists are evident to all, leading many to assess their behavior based on the harsh realities of the destruction and violence they have inflicted. However, this writer views the Zionists in a more positive manner, suggesting that they receive backing from civilized nations due to their power and are seen as essential for economic stability and security. This perspective is not surprising, as historical oppressors, in their fervor for bloodshed and dominance, often proclaimed their superiority in both strength and morality. Allah stated about Fir’awn: Allah said about Fir’awn: [وَقَالَ فِرْعَوْنُ – Fir’aun (Pharaoh) said] – Meaning, with haughtiness and tyranny, whilst deluding his foolish people; [ذَرُونِي أَقْتُلْ مُوسَىٰ وَلْيَدْعُ رَبَّهُ – Leave me to kill Musa (Moses), and let him call his Lord (to stop me from killing him)!]

This was his claim that had it not been for his consideration of the wishes of his people, he would have killed Musa and that (Musa’s) supplication to his Lord would not have prevented him from that. Fir’awn then mentioned what made him want to kill Musa and that he is a sincere adviser to his people, and that he wished to remove mischief from the land. Allaah [The Most High] stated that Fir’awn said: [إِنِّي أَخَافُ أَنْ يُبَدِّلَ دِينَكُمْ أَوْ أَنْ يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ – I fear that he (Musa) may change your religion, or that he may cause mischief to appear in the land!” [Ghaafir 26]

This is the most amazing the affair can be! The most evil one among the creation gives advice to the people against the best among the creation. This is (nothing but) disguised falsehood and propaganda, which cannot seize except the intellects of those (people) about whom Allah stated: [فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ ۚ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ – Thus he Fir’aun (Pharaoh)] befooled and misled his people, and they obeyed him. Verily, they were ever a people who were Fasiqun (rebellious, disobedient to Allah).] [Az-Zukhruf 54] [3]

Throughout history, the proud and arrogant figures have consistently turned a blind eye to truth, choosing instead to subjugate those around them. [Refer to Footnote a]

Yonatan stated: “Since the October 7 massacre, Israel has been undergoing a process of rebirth – both in its internal perception and in the way the world views it. The country is simultaneously fighting on seven different fronts, demonstrating impressive military intelligence capabilities and operating a conscription-based military model that critics often claimed was a relic of the past”. [end of quote]

Response: Rather, we remind Yonatan that the situation at hand can be characterised as a series of genocidal actions perpetrated against the Palestinian people by Zionist forces whilst appealing for support – a dynamic that has been witnessed throughout history by tyrants who navigate the complexities of support and opposition. Many have argued that it is not the nation itself that is in conflict, but rather the Zionists and the far-right extremists within their government have used the nation for their own agendas. Their military operations are heavily reliant on the backing of some other nations. May Allah grant the Palestinians relief from this oppression and genocide Ameen.

Yonatan stated: “During this war, Israel is forging a new “manifest destiny” for itself in the international arena: to lead the struggle for freedom, stability, and security – not only in the Middle East but also on the global stage”. [end of quote]

Response: The sentiment evoked by this statement is one of profound ambivalence, oscillating between laughter and tears. Amidst the pervasive corruption observed among the Zionists, the author boldly asserts that they are at the forefront of the global struggle for freedom, a claim that invites skepticism and contemplation. Allah said:

وَإِذَا قِيلَ لَهُمۡ لَا تُفۡسِدُواْ فِى ٱلۡأَرۡضِ قَالُوٓاْ إِنَّمَا نَحۡنُ مُصۡلِحُونَ
أَلَآ إِنَّهُمۡ هُمُ ٱلۡمُفۡسِدُونَ وَلَـٰكِن لَّا يَشۡعُرُونَ

And when it is said to them: ‘’Make not mischief on the earth,” they say: “We are only peacemakers. Verily! They are the ones who make mischief, but they perceive not. [Al-Baqarah 11-12]

Yonatan stated: “While there is a global appreciation for Israel’s resilience, there is also an acknowledgment of the intelligence failure that led to the outbreak of the war, with many comparing it to the surprise Japanese attack on Pearl Harbor on December 7, 1941. However, the more compelling comparison lies not in what caused these events but in how they transformed both nations internally and elevated their standing in the world”. [end of quote]

Response: The notion of global appreciation is a fallacy; instead, what exists is a selective admiration from certain individuals and those who follow their path, who have, both directly and indirectly, facilitated the Zionists in their campaign of oppression against the Palestinian people over the past seven decades. [Refer to Footnote b]

The circumstances that precipitated the war are subject to a multitude of interpretations. However, for those of discerning intellect, the pressing issue at present lies not in what the Japanese did in the past but in the ongoing atrocities perpetrated by the Zionists. No narrative can be crafted to obscure this reality and aiming to paint a future that is commendable. The actions of the Zionists reveal a deepening moral decay, unless Allah grants relief to the Palestinians. While their deeds may elevate their status among those who share their mindset or among the unsuspecting, for those who grasp the truth, the Zionists are merely compounding their transgressions, all the while amassing wealth. This phenomenon is nothing short of Itidraj. Allah said:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ
وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

Those who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My Plan is strong. [7/182-183]

Imam Sufyan Ath-Thawri, may Allah have mercy upon him, said that this means, “Whenever they commit sins, Allah bestows a blessing on them and make them forgetful of seeking forgiveness”. [4]

[سَنَسْتَدْرِجُهُم – We shall gradually seize them with punishment] – by granting them plentiful provision and respite until they think that they will neither be taken to task for their disobedience nor punished, so they increase in disbelief and transgression, and evil upon evil. And through this their punishment is increased and multiplied, so they harm themselves in ways they perceive not. This is why Allah said: [إِنَّ كَيْدِي مَتِينٌ -certainly My Plan is strong] [End of Quote] [5]

Yonatan stated: “In the American case, the attack on Pearl Harbor, which claimed thousands of lives, compelled the United States to abandon its tendency to isolate itself and shy away from international involvement. Under the leadership of Franklin D. Roosevelt and Harry Truman, the US emerged victorious in World War II, becoming a global superpower and the leader of the democratic world”. [end of quote]

Response: While we did not witness those historical events firsthand, we can assert with certainty that before the conflict erupted between Germany and various nations, including the United States, numerous countries in Africa and Asia remained under the oppressive grip of colonialism. Furthermore, prior to this tumultuous period, certain influential demagogues and ideologues from the UK and the US were subtly facilitating the Zionist movement’s ambitions in Palestine. Also, in the aftermath of Germany’s war with other nations, a new world order emerged. Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, stated:

A new world order was created when World War II started, which the Allies won. America triumphed over its enemies, leading to the formation of the United Nations. The term “New World Order” did not come about after the Gulf War; it actually began with ideas and principles that arose after World War II. The Major powers use this term when they want to impose something new on society, people, and nations, regardless of their cultural backgrounds. To exert influence over all nations, the main powerful countries aimed to build a new world order after the war. This influence can be cultural, sometimes shown through strong opinions and freedoms, and at other times, it involves interfering in the matters of nations they want to influence. A document with thirty articles was drafted by the United Nations and included in the new international organisation in 1948. Later, revisions and additions were made to the document, which became known as the Universal Declaration of Human Rights. With the additions currently made, this document represents the human rights they advocate. The United Nations and Western nations’ support for human rights is centered on two issues: freedom and intergroup equality. Among the provisos were those that forbade specific kinds of dealings and limited the state’s authority over its citizens. Many nations’ affairs were meddled with and dictated by Western nations and the UN; consequently, some nations’ reputations may be damaged as a result of what they failed to do. Due to meddling in their lives, questioning them about what they did to obtain these freedoms, and bringing up specific instances, the interference may be more pronounced. The Declaration of Human Rights has its own circumstances and motivations, as well as goals that support the principles of the main colonial empires. [6]

Yonatan stated: “Similarly, Israel is now undergoing a profound transformation. The Israel-Hamas War is solidifying Jerusalem’s position in the global arena while uniting the Israeli public in its cause. Instead of seeing an exodus, the country has witnessed long lines of those signing up for combat service. The Israeli economy has proven to be both stable and adaptable, establishing local production lines despite the extensive manpower diverted to reserve duty”. [end of quote]

Response: It is undeniable that the actions of Hamas are indefensible in the eyes of any rational individual; nevertheless, it is essential to recognize that Hamas serves as a tool for the Far-right agenda. Read: https://www.abuiyaad.com/w/hamas-israeli-right

Those who stand in support of the Zionists in their acts against the Palestinians, while labeling such actions as unity, are engaging in a union steeped in sin and wrongdoing. Without divine guidance from Allah, this form of unity will ultimately lead to malevolence in the afterlife, where they will turn against one another, as Allah has stated:

يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِى ٱلنَّارِ يَقُولُونَ يَٰلَيْتَنَآ أَطَعْنَا ٱللَّهَ وَأَطَعْنَا ٱلرَّسُولَا۠
وَقَالُوا۟ رَبَّنَآ إِنَّآ أَطَعْنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّونَا ٱلسَّبِيلَا۠
رَبَّنَآ ءَاتِهِمْ ضِعْفَيْنِ مِنَ ٱلْعَذَابِ وَٱلْعَنْهُمْ لَعْنًا كَبِيرًا

On the Day when their faces will be turned over in the Fire, they will say: “Oh, would that we had obeyed Allah and obeyed the Messenger (Muhammad).”And they will say: “Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way. Our Lord! give them double torment and curse them with a mighty curse!” [33: 66-68]

Yonatan stated: “On the diplomatic front, Israel’s position has only grown stronger. The democratic world continues to cooperate with Jerusalem, purchasing military technologies and even sending direct aid. Arab countries that joined the Abraham Accords remain invested in weakening Iran, understanding that such efforts could advance normalization processes with Israel. Not a single Arab country has broken off its relations with Israel since the war’s outbreak”. [end of quote]

Response: Countries require diplomatic relations, irrespective of their counterparts. The Messenger established peace and forged treaties even with the most aggressive idolators. The Muslim governments that enter into these Accords do so with a focus on what they perceive as advantageous for their own states, and the Muslim leaders are permitted to engage in such treaties. Read: Are Treaties With The Jews, the State of ‘Israel’ and other Non-Muslims Permitted? Is it Allegiance? Is it Apostasy? https://abukhadeejah.com/treaties-with-the-non-muslims-do-they-necessitate-allegiance/

The Rafidah, much like the Zionists, share a commonality in their role as agents of corruption upon this earth. Despite their nefarious actions, they are also in need of diplomatic ties with others.

Yonatan stated: “Given this momentum, Israel today enjoys broad legitimacy in continuing its struggle against Iran and its proxies. The international community recognizes that Israel is not only a primary victim of these threats but also the most experienced nation in combating them”. [end of quote]

Response: It is indisputable that every individual, including the Zionists, possesses an inherent right to exist within the the human race. Nevertheless, the Zionists will forever be devoid of legitimacy in light of their decades-long oppression of the Palestinians, regardless of the consensus among those who may condone their actions. As for the Rafidah and their affiliates, their reputation is well established in the Ummah. [Refer to Footnote c]

Yonatan stated: “Undoubtedly, the war is expected to be long and will exact a heavy price on Israel’s home front. Yet, as time passes, more nations are likely to join an Israeli-led coalition against Iran. When the war ends – on Israel’s terms and timeline – the Jewish state will have transformed fundamentally. The perception of Israel as limited in the political arena or incapable of leading global initiatives will dissipate. From now on, the decisions made in Jerusalem will hold as much weight – if not more – as those made in Washington, London, or Berlin. The world will stop viewing Israel as a problem-maker and begin seeing it as a problem-solver. At a time when America’s presence in the international arena appears to be waning, opportunities are emerging for Israel to assert its strength and play a pivotal role in regions previously beyond its reach”. [end of quote]

Response: First, we remind Yonatan that Allah said: [لِلَّهِ ٱلْأَمْرُ مِن قَبْلُ وَمِنۢ بَعْدُ – The decision of the matter, before and after is only with Allah] [30:4]

The divine will of Allah governs all affairs based on perfect knowledge, wisdom and justice. He alone determines the duration of this conflict and the significant toll it exacts on all involved. May the actions of Muslim leaders be directed towards the ultimate good for Islam and its followers, and may Allah safeguard the Muslim nations from the threats posed by the Zionists and the Rafidah. The attainment of strength and influence is only in the hands of Allah. Furthermore, history has shown that even the most oppressive empires, once at the pinnacle of power and influence, were ultimately brought to ruin. Allah said:

أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا الْأَرْضَ وَعَمَرُوهَا أَكْثَرَ مِمَّا عَمَرُوهَا وَجَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ ۖ فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ
ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا السُّوأَىٰ أَن كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِئُونَ

Do they not travel in the land, and see what was the end of those before them? They were superior to them in strength, and they tilled the earth and populated it in greater numbers than these (pagans) have done, and there came to them their Messengers with clear proofs. Surely, Allah wronged them not, but they used to wrong themselves. Then evil was the end of those who did evil, because they belied the Ayat (proofs, evidences, verses, lessons, signs, revelations, Messengers, etc.) of Allah and made mock of them. [30: 9-10]

Yonatan said: “The blue-and-white flag will not only symbolize a Jewish state but also embody a vision of hope and democracy. Israel will not merely rediscover its destiny; it will position itself as an inspiring leader on the global stage”. [end of quote]

Response: The ambitions of the writer resonate with those of countless individuals who have stood by their nations while simultaneously witnessing the oppression of others. Why has Yonatan failed to address in this article the tragic loss of over 40,000 Palestinian lives, many of whom lie buried beneath the rubble, all under the guise of self-defense? Why has he not denounced the genocidal rhetoric employed by Netanyahu and certain supporters? [Refer to Footnote d]

As for the people who possess the least decency, they unequivocally condemn all who, whether Muslim or non-Muslim, take the lives of innocent and defenseless women, children, and non-combatants, irrespective of the justifications offered by oppressors or the support and propaganda disseminated in political arenas and the media. Such actions are nothing short of hubris and arrogance, and those who embody such traits will find no success in the Hereafter. Allah stated: [تِلْكَ ٱلدَّارُ ٱلْءَاخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِى ٱلْأَرْضِ وَلَا فَسَادًا وَٱلْعَٰقِبَةُ لِلْمُتَّقِينَ – That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the pious]. [28:83]

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Footnote a:
https://salafidawahmanchester.com/2022/01/26/bad-behaviour-obstinacy-lies-and-plotting-of-the-majority-of-%d8%a7%d9%84%d9%92%d9%85%d9%8e%d9%84%d9%8e%d8%a3%d9%8f-throughout-human-history/

Footnote b:

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


https://salafidawahmanchester.com/2024/10/08/an-overview-of-christian-zionism-in-america-since-the-arrival-of-the-puritans/

Footnote c: Uncovering the Hidden Realities of Hizbollah:
https://abuiyaad.com/r/hidden-realities-hizbollah

Footnote d:
https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza
https://abuiyaad.com/a/slaughtering-children-holy-war/print
https://www.abuiyaad.com/a/pharoah-slaughtering-babies

[1]: An Excerpt from ‘Zaadul Maseer Fee Ilmit Tafseer’ By Imaam Ibnul Jawzi, may Allah have mercy upon him.

[2]: An Excerpt from Tafseer as-Sadi

[3] An Excerpt from Tafseer As-Sadi

[4] Al-Mukhallisiyaat 2352

[5] An Excerpt from ‘Tafseer As-Sadi

[6] https://salafidawahmanchester.com/2024/10/31/an-overview-and-general-examination-of-certain-implications-of-human-rights/

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [33 of 80]

Written by Abdullah Jallow on . Posted in Basics, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Scholars of Islam, Worship - 'Ibaadah'.

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

السؤال : ما حكم الجماعة الثانية في المسجد الذي تقام به الجماعة ؟
الجواب : إن كانت الجماعة الثانية تتعمد ألاّ تصلي وراء هذا الإمام، وتنشئ جماعة ثانية إظهارا للفرقة والفتن، فهذا حرام ولا يجوز، حتى لو كان إمام المسجد مبتدعا، تصلي وراءه مع جماعة المسلمين، ولا تنشئ جماعة أخرى
أما إذا كنت حريصا على صلاة الجماعة -وفضلها ،والصلاة في الجماعة تعدل سبعة وعشرين صلاة من صلاة الفذّ – حرصت على هذه الفضيلة لكن فاتتك وفرغ الإمام من هذه الصلاة؛ الظهر أو العصر أو المغرب أو العشاء، وجاء واحد وواحد وواحد فصلوا جماعة ؛إذا كانت فاتتهم بغير قصد منهم ولا بقصد إنشاء جماعة أخرى فليصلوا ولا مانع في ذلك . وراجعوا في هذا الموضوع تحفة الأحوذي
والشيخ الألباني يحكي عن الشافعي رحم الله الجميع أنه لا يرى تعدد الجماعات إلا في مسجد على الطريق بعيد عن المدن والقرى، وأما في المدن والقرى فلا يرى تعدد الجماعات، سواء كانوا معذورين أو غير معذورين ! وناقشت الألباني في هذه المسألة وقلت له:
يعني الرسول صلى الله عليه وسلم قال في واحد من الصحابة تأخر وفاتته الصلاة : (من يتصدق على هذا ) قال الشيخ الألباني رحمه الله : هذا في حقّ المتنفِّل ؛الثاني متنفل والأول مفترض ! على كل حال هذا رأيه، لكن الصواب أنه إذا ما قصد الفتنة ولم يقصد إنشاء جماعة ثانية وهو حريص على الصلاة مع الجماعة، ثم فاتته وفاتت هذا وهذا فصلوا جماعة فلا مانع

Question: What is the ruling regarding a second congregational prayer in a Masjid where (the fixed) congregational prayer has already been established?

Answer: If the second congregational prayer is intentional in order not to pray behind this Imam (i.e. the one appointed for the five prayers at fixed times) and to establish a second congregational prayer to demonstrate division and discord, this is unlawful and not permissible. Even if the Imam of the Masjid is a Mubtadi (Footnote a), one prays behind him with the congregation of the Muslims and should not establish another congregational prayer.

As for If you are keen on congregational prayers and its virtue—the prayer in congregation being twenty-seven times more virtuous, but you missed this opportunity, such as (when) the Imam completes the prayer (be it Dhuhr, Asr, Maghrib, or Isha), thus others arrive to form a congregation. If they miss the (fixed) congregational prayer unintentionally, nor intending to established another congregational prayer (i.e. prior to their arrival), they can pray and there is no objection in that. For further details on this matter, refer to “Tuhfat al-Ahwadhi.”

Shaikh Al-Albani reports from Imam Ash-Shafi’i, may Allah have mercy on all, that he did not endorse more than one congregational prayer, except in a Masjid (located) on a road far from cities and towns. As for in cities and towns, he did not endorse the establishment of multiple congregational prayers, regardless of whether people have valid excuses or not. I engaged Al-Albani in a discussion regarding this matter and expressed my thoughts to him, saying:

Allah’s Messenger, peace and blessings of Allah be upon him, mentioned regarding one of the companions who missed a prayer: “Who will give charity to this one?” Shaikh Al-Albani, may Allah have mercy upon him, said: “This applies to the one performing voluntary prayers; the second person is performing a voluntary prayer while the first is performing an obligatory paryer”. In any case, this was his opinion, but the correct view is that if one neither intends discord nor to establish a send congregational prayer, and he is keen on congregational prayer, but then he misses the prayer and another person also misses it, they may pray together and there is no objection. [1] Paraphrased

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Footnote a:

https://abukhadeejah.com/what-is-innovation-bidah-its-categories-prayer-behind-an-innovator-ibn-baz/

[1]https://rabee.net/%D9%81%D8%AA%D8%A7%D9%88%D9%89-%D9%81%D9%82%D9%87%D9%8A%D8%A9-%D9%85%D9%86%D9%88%D8%B9%D8%A9-%D8%A7%D9%84%D8%AD%D9%84%D9%82%D8%A9-%D8%A7%D9%84%D8%AB%D8%A7%D9%86%D9%8A%D8%A9/

The beautiful outcome

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

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

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

When Allah and His Messenger are on one side beware of being on the other side because that would lead you to be in opposition. Even if all the people are on the other side, be on the side of Allah and His Messenger because (only) this would lead to the praiseworthy and virtuous outcome. There is nothing more beneficial for a servant of Allah than this. The majority of the creation (Jinn and humankind) are on the other side, especially when they harbour a strong desire and fear, thus in such case, you may not find anyone on the side of Allah and His Messenger, rather they would consider it to be deficiency in intelligence, a bad choice and may even consider it to be insanity. This is something inherited from the enemies of the Messengers because they attributed insanity to them for being on one side, while the people were on the other side.

(The one) determined to be on the side of Allah and His Messenger is in need of firmly knowledge based on (the guidance) conveyed by the Messenger, thus it becomes a source of certainty for him, while harbouring no doubt. He (requires) great patience while facing the enmity of the one who shows him enmity and the blame of the one who blames him. This cannot be accomplished except through strong fervent desire for Allah and the home of the afterlife. The home of the afterlife become more beloved to him than the worldly life – gives precedence to the afterlife over the worldly life, and Allah and His Messenger become more beloved to him than everything else.

There is nothing more difficult for a person than the beginning of this affair since his soul, desires, nature, the shaytan that accompanies him and his kinsfolk invite him to the fleeting pleasures of this worldly life, thus, they fight him when he opposes them. However, if he exercises patience and remains steadfast, Allah will aid him so that the difficulty alternates into ease and the pain into pleasure. This is because the Lord is Most Ready to appreciate good deeds. Allah will make him taste the pleasure (experienced by) the one who is on the side of Allah and His Messenger and show him kindness, thus this happiness and contentedness increases. Those who fought him will either be in awe of him or in a state of peace with him- either a supporter of his or will leave him. His allies will become strong and his enemies will be weak. Therefore, do not consider being in opposition to the people and to be on the side of Allah and His Messenger as (something) difficult, even if you are alone because Allah will protect and aid you. You are under His watchful eyes and Guardianship, but He only tests your certainty and patience. The greatest help – after Allah’s Help – for you in this affair is that you are free from covetousness and anxiety, since being freed from them makes it easy to be on the side of Allah and His Messenger. Therefore, always be on the side of Allah and His Messenger so this when covetousness and anxiety approaches, you neither become covetous nor does your soul whisper to you.

If you say, “Through what can I be freed from covetousness and anxiety?” Through Tawheed, reliance and trust in Allah, and to know the fact that no Hasanaat (i.e. good deeds and its rewards etc) can come to you except from Allah, and no Sayyi’aat (i.e. evil deeds, sins and its consequences etc) can be removed except by Allah. All affairs are under Allah’s (absolute command, judgement, control, Will) and none else.

An Excerpt from “Al-Fawaa’id” 175-176