Skip to main content

The antisemitism virus – Brief Dialogue with Dr. Raheli Baratz

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

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

Allah, The Most High, said:

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

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

The purpose of this brief article is not to challenge the right of race to exist within humanity, nor to endorse the oppression of any person. Rather, it aims to provide a quick analysis that highlights aspects the article’s author may have overlooked in their argument, as well as some potential exaggerations in their perspective. It’s important to understand that not all individuals who identify as Jewish agree with or support the actions of Netanyahu’s government, which has been guilty of committing violence and oppression against Palestinians—actions that many have labeled as genocidal in the past three years.

Furthermore, we are not implying that the author endorses such actions, as we have not found any statements from that indicate this. Also, we condemn the actions of any group or individual identifying as Muslim—whether in Palestine, the UK, or elsewhere—that inflicts harm on non-combatants or fellow citizens, regardless of their religious beliefs. We also firmly oppose vigilantism and anti-Semitism in any form, a stance we will emphasise throughout this article, InShaaAllah.

In the above article, Dr. Raheli Baratz titled: “The mutating virus of antisemitism: 2024’s most infectious social diseased”, the author stated:

“It seems that the epidemic of antisemitism has become a real global threat in recent years”. [End of quote]

Response: It is not our expertise to explore the complexities and theory of viral mutations; that responsibility lies with the truthful scientists, both from Muslim backgrounds and others, who engaged in meaningful dialogue and diverse perspectives without succumbing to the fearmongering that was frequently witnessed during the lockdowns. When it comes to the metaphorical rise of antisemitism mentioned by the writer, we acknowledge that, irrespective of our opinions on the extent of its prevalence, it is undeniably a form of racism that Islam condemns. However, it is crucial to emphasise that the violence and oppression linked to Zionism over the last 70 years deserves more condemnation.

Dr. Raheli stated: “While it didn’t start following the October 7 massacre, these events served as a powerful catalyst that brought hatred out of the shadows”. [End of quote]

Response: The tragic loss of innocent lives, including unarmed civilians and non-combatants, is an act that can never be justified, whether it occurred on October 7 or at any other time. However, it is also incumbent to acknowledge the deep-seated animosity towards Palestinians that has persisted for over seven decades, alongside the alarming rhetoric of hatred employed by some people who associate with Zionism. Refer to “Footnote a” for the remarks made by Yair Netanyahu, Ehud Olmert, Eli Yishai, Bezalel Smotrich, Tally Gotliv, Itamar Ben Gvir, and Arieh King. Additionally, you will find the content of “The Friendship Song.”

Dr. Raheli stated: “The tragic murder of Rabbi Zvi Kogan, a 28-year-old Chabad-Lubavitch emissary in Dubai, by Islamic terrorists in early 2024 further demonstrates this escalating crisis. His death, which shocked both the Jewish community and people of goodwill worldwide, illustrates how even in places of apparent progress and interfaith cooperation like the UAE, antisemitic violence can emerge with devastating consequences”. [End of quote]

Response: The murder of any innocent individual, whether they are a Rabbi, a Muslim, a Christian, a Hindu, a Sikh, or an atheist, is unequivocally condemned. However, what about the horrific acts of murdering infants and non-combatants, as well as the starvation of mothers and their children during the blockage in Gaza?! These actions are far more heinous than the tragic murder of a 28-year-old Jewish man, which, while a grave crime, pales in comparison to the suffering inflicted by Zionists over the past 70 years. For a deeper understanding of the atrocities committed by Zionists even prior to the recent violence, please refer to Footnote b at the end of this article. As for when discussing what some people refer to as interfaith cooperation, it is essential to clarify its meaning from an Islamic perspective. This concept does not imply that Muslims should abandon their identity or engage in practices that contradict Islamic law. Instead, it should be framed as peaceful coexistence, where the principles of Shariah compel Muslims to safeguard the lives and dignity of non-Muslims. We reiterate that antisemitism is condemned by the Creator, as are the acts of starving and bombing innocent children. Just as antisemitic violence can lead to catastrophic outcomes, the actions of Zionists have resulted in even more devastating consequences for the lives and dignity of Palestinians, all while the world observed the genocide and the inflammatory rhetoric from certain Zionist leaders. For further details, please refer to Footnote d.

Dr. Raheli stated: “The infection rate has reached unprecedented levels, with reports showing a staggering 400% increase in antisemitic incidents over the past year. This exponential growth rate surpasses any previous outbreak in recent history, marking what epidemiologists would call a “super-spreader event” in social terms. The velocity and scale of this surge mirror the behavior of highly infectious diseases, demanding immediate global intervention”. [End of quote]

Response: We must once again assert that antisemitism and its repercussions have no place in any society. However, it is crucial to recognise that the incidents of antisemitism observed by the writer pale in comparison to the staggering loss of thousands of Palestinian lives when the conflict was at its peak, alongside countless others buried under rubble, children starved due to interference with food supplies by settlers etc. While antisemitism is undeniably a grave injustice, the scale of brutality inflicted by Zionists today is unparalleled and demands more urgent global intervention. Furthermore, I believe the writer has overstated the current prevalence of antisemitism, suggesting it surpasses all previous instances, when in fact, the suffering endured by Bani Israel at the hands of Fir’awn was far more severe. There is no need for such exaggeration; instead, we should engage in a fair discussion of these issues without inflating the reality of antisemitism, which has not even approached the magnitude of Zionist brutality experienced over the past 70 years.

Dr. Raheli stated: “The similarity between antisemitism and COVID-19 is striking. Just as we saw colorful maps describing the spread of the epidemic at its peak – green, yellow, orange, and red – we can now imagine the spread of antisemitism. If, in the past, many areas were “green” and relatively clean of this hatred, today, more and more areas are turning orange and red”. [End of quote]

Response: Antisemitism, akin to a profound affliction of the heart, finds its parallel in Zionism; both are manifestations of deeply flawed beliefs and ideologies that inflict far greater harm than mere physical maladies.

Dr. Raheli stated: “On social networks, hatred spreads like a virus. Antisemitic posts travel from device to device in seconds, echoing across the network without real supervision and strengthening ignorance and incitement. What is the cause? The root of the problem lies in ignorance. When people don’t understand Jewish history, the lessons of the Holocaust, or the heavy price of blind hatred, they easily fall for antisemitic rhetoric. Therefore, education is the most effective cure for dealing with the antisemitism epidemic”. [End of quote]

Response: We denounce anti-Semitism wherever it is perpetrated. However, we must also address the blatant genocidal rhetoric and actions of Netanyahu’s government, which are as evident as the midday sun. These provocations have incited some ignorant soldiers to perpetrate atrocious acts. It is undeniable that all forms of racism arise from ignorance, which positions Netanyahu and his far-right associates as some of the most ignorant individuals, given their openly genocidal statements and the actions that follow.

Dr. Raheli stated: “In the US, where campuses have become conflict-ridden arenas, there is an urgent need to implement comprehensive educational programs. Holocaust studies, which are currently mandatory in half of US states, must become a requirement, not just as a historical gesture but as a tool to prevent future infections of ignorance and hatred”.

Response: Firstly, refer to “Footnote e” for a concise overview of America’s historical relationship with Zionism. Furthermore, while any initiatives aimed at combating antisemitism are commendable, the most pressing need is to implement programs that focus on deradicalising Zionists. This is essential to address the sense of superiority that has contributed to recent genocidal actions, as well as the ongoing violence that has persisted for over 70 years.

Dr. Raheli stated: “Legislation is another crucial tool. In Germany, for example, there are clear penalties against inciting calls such as “from the river to the sea,” which deter potential hate spreaders. Other countries need to learn from this example. When there is a real price for spreading hatred – whether legal punishment or social sanctions – people will think twice before choosing it”. [End of quote]

Response: Certainly, the principles that apply to others equally extend to Zionists in every nation and aspect of life, ensuring they respect the rights of all individuals. In my opinion, if the writer is aware that some individuals who support Zionism also utilise this slogan, it would reflect a level of hypocrisy and an unhealthy sense of entitlement to criticise others for using it while defending its use among their own allies. However, if the writer is simply unaware of those who share similar sentiments and align with Zionists, she bears no fault. Regarding this slogan, there are indeed those, particularly among certain evangelists, who advocate for the concept of a Greater Israel. “The National Christian Company” that was purchased by the Zionist priest Jerry Falwell and its name changed to “Daily Freedom Broadcasting” operates (or operated) from Leechburg, Virginia, and offers religious programming 24 hours a day. Its owner, Jerry Folwell, a close friend of former US President George H.W. Bush, frequently asserts through his station that “the re-establishment of Israel among fundamentalist Christians is a fulfillment of biblical prophecies, and every American must make every effort to ensure full support for Israel.” He also states that the Torah’s Book of Genesis declares that Israel’s borders will extend from the Euphrates to the Nile and that the promised territory will include Iraq, Syria, Turkey, Saudi Arabia, and Egypt, Sudan, Lebanon, Jordan, and Kuwait”. [Refer to Footnote f] While both Zionists and antisemites propagate hatred, it is undeniable that the Zionists have perpetrated a greater number of atrocities against the Palestinian people over the past seven decades.

Dr. Raheli stated: “Furthermore, there is an urgent need for cooperation between countries. The antisemitism epidemic crosses borders and cannot be treated separately in each country. Information sharing between countries about incitement networks, joint global campaigns to raise awareness, and encouraging international agreements to protect Jewish communities are critical steps. Democratic countries need to unite around shared core values and work together to eradicate hatred. Just as international cooperation works to fight terrorism and cross-border crime, we can also stop the spread of antisemitism and ensure a safer and more equal society for all. The public needs to understand that antisemitism is not just a problem of the Jewish community. It’s a symptom of a broader disease – the collapse of democratic and liberal values. Throughout history, hatred of Jews has been the first stage in broader social disintegration”. [End of quote]

Response: This is indeed a positive idea, but there is a more pressing need for all countries to work together to stop the much larger atrocities and serious crimes committed by Zionists against Palestinians. We also need to raise awareness about protecting Palestinians in their own land. All good people should oppose racism and antisemitism, but we must also challenge and eliminate Zionist arrogance, impunity, and the terrorism committed by some soldiers to ensure that Palestinians are safe and treated justly. The public should recognise that antisemitism is not only a Jewish issue; it reflects a wider problem. Similarly, Zionist arrogance, terrorism, and brutality are not just Palestinian issues; they indicate a larger failure of compassion, kindness, fairness, and the values found in the infallible final revelation- the Qur’an and the authentic Sunnah.

Regarding the writer’s point that hatred of Jews has historically been the first sign of social breakdown, while the writer does not explicitly say that all Jews are innocent, this statement could be misinterpreted by extreme Zionists to claim moral superiority, despite their actions suggesting otherwise. No nation or group is without wrongdoing by its leaders or certain factions throughout history, which can lead to retaliation that harms the innocent. This is not to deny that Jews have faced injustices at times, but no nation can claim to be free from injustice during its rise and fall or ensure that all its citizens and lands are free from it.

Dr. Raheli stated: “Like COVID-19, the way to stop the epidemic is through combined action – education, regulation, international cooperation, and public awareness. The murder of Rabbi Kogan underscores the urgent need for these interventions. Only if all establishment factors and government ministries cooperate can we break the chain of transmission and stop the antisemitism epidemic before it too becomes the norm”. [End of quote]

Response: The views of Dr. Raheli regarding Covid-19 and its mutations, shaped by her scientific perspective, are not the focus of this article of ours. Instead, we emphasise that both antisemitism and Zionism represent deep-seated ailments of the heart and soul. Furthermore, only the final divine revelation – the Qur’an and authentic Sunnah – can provide the healing needed for these ailments. The tragic murder of Rabbi Kogan calls for immediate action, but the urgency surrounding Zionist brutality and genocide demands even greater attention and intervention. It is imperative for all governments to unite in confronting these two issues and putting an end to them. However, it is important to note that Zionist violence has been a persistent reality for the past 70 years. Mere human ideas will not suffice to resolve these conflicts; we must seek a return to the final revelation.

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

Even though there is something in the paths of analogical reasoning and reflection that will lead to knowledge, however sometimes it cannot give detail explanation in a dispute between the people of the earth due to the minute details and ambiguities (in the dispute), and at other times due to the fact the people differ when prioritising necessities. Due to this, Allah [The Most High] commanded [us] to return to the revelation in times of dispute. Allah [The Most High] said:

كَانَ ٱلنَّاسُ أُمَّةً۬ وَٲحِدَةً۬ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِ‌ۚ

Mankind were one community (i.e. upon Tawheed and Allaah’s Sharee’ah) and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. [Al-Baqarah. 213]

Therefore, Allah designated the revealed Books [i.e. the Qur’an being the final of them] as the judge between the people in matters wherein they differ”. [Dar Ta’aarud Al-Aql Wan-Naql:. 9/17-18]

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

Everyone with a bit of (sound) intellect knows that the corruption of the world and its ruin occurs due to giving precedence to opinion over the divine revelation and (evil) desires over sound intellect. These two corrupt motives are not entrenched in a heart except that its destruction becomes inevitable nor in a nation except that its affairs are completely corrupted”. [A’laam Al-Muwaqqi’een 1/67-69]

And Allah knows best

Read: Muslims and Antisemitism by Shaikh Abu Iyaad- may Allah preserve him: https://abuiyaad.com/sn/muslims-antisemitism

Footnote a:

Must take a look at what is happening in their own backyard first

Footnote b:

https://salafidawahmanchester.com/2024/11/26/we-have-a-mandate-from-the-almighty-that-we-are-an-eternal-nation/

Footnote c:

http://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm

http://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm

http://www.shariah.ws/articles/nmsdfkp-islam-and-the-muslims-are-free-and-innocent-of-the-kharijite-extremists.cfm

Footnote d:

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

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

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

Footnote e: 

The Development of Christian Zionism in America Since the Puritan Settlement

Footnote f:

American Christian Zionists’ Media Initiatives Aimed at Influencing Public Opinion, With a Brief Mention of The Concept of Greater Israel

A Severe Warning From Allah and His Messenger Against All Unjust Killing

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

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

A Severe Warning From Allah and His Messenger Against All Unjust Killing!

None Excluded From This Warning – Muslim or non-Muslim, Whether Carried Out by Individuals, Groups, or State-Sanctioned Killing; Committed Directly or Indirectly, Openly or Discreetly, at Home or Abroad; and a Warning to All Those Who Excuse, Appease, or Downplay Such Crimes by Diverting Attention From the Intentional Murder of the Innocent In order to Shield The Rich and Influential

Allah, The Most High, 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]

Allah, The Most High, 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]

Allah, The Most High, said:

وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allah are upon him, and a great punishment is prepared for him. [An-Nisaa. 93]

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

And that which is established with fact regarding this matter is that murder is attached to (violation) of three rights: the right of Allah, the right of the victim and the right of the heir. If the murderer voluntarily hands over himself to the heir, shows remorse for what he has done out of fear of Allah and repents sincerely, then Allah’s right is waivered through repentance. And the heir’s right is that he can seek retaliation (i.e. via the Islamic Shariah courts), reconciliation or can pardon. Then what remains is the victim’s right, (which) Allah will recompense on the Day of Judgement for His servant who is a repentant and a good-doer, and rectify affairs between them (i.e. the murdered and the repentant murderer), so neither the right of the victim nor the repentance of the murderer is nullified. [2]

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”. [3]

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 a matter between the people. [4]

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)”. [5]

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”. [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 while 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 (halal) food (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; so he replied to him, saying: “Indeed, knowledge is plentiful, but if you are able to meet Allah while not shedding people’s blood, not taking their wealth (unlawfully) and violating their honour, then do so”. [9]

 

Do Not Support Oppressors

Abu Hurairah, may Allah be pleased with him, reported that Allah’s Messenger, pease and blessings of Allah be upon him, said : “Two are the types of the inhabitants of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and making others inclined towards evil. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance. [10]

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

“This hadith is from the miracles of Prophethood. Certainly these two types of people have appeared and they are present”. [11]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:

“Men having flogs like the tails of the ox with them and they would be beating people”, such as the police and other than police who beat people unjustly. These are from the people of Hell. This is a threat that calls for caution. A soldier and non-soldier must not hit people except based on a justified reason”. [12]

Anyone who takes on the responsibility to beat people unjustly is included in this hadith, whether it is by the order of the state or without the order of the state because the state is to be obeyed only in good. The Prophet, peace and blessings of Allah be upon him, said, “Indeed, obedience is only in that which is good. There is no obedience to the creation in disobedience to the Creator”. [13]

“And the women who would be dressed but appear to be naked”.

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

It has been clarified that they will dress in short attire that does not conceal the obligatory parts of the body. It has been elucidated that they will wear clothing that exposes the woman’s skin. Furthermore, it has been expounded that they will don tight clothing that covers the body but still reveals that which leads to trial through a woman. [14] [End of quotes]

Regarding the statement: “They will not enter Paradise, nor smell its fragrance, even though it can be found from a distance of five hundred years of travel”, here is the belief of Ahlus Sunnah Wal Jama’ah as clarified by Imam Abdul Aziz Bin Baz, may Allah have mercy upon him:

والخلاصة أن من مات على الشرك لا يغفر له، والجنة عليه حرام، من عرب وعجم، ومن جن وإنس، ومن مات على ما دون الشرك من المعاصي، فهو تحت مشيئة الله خلافًا للمعتزلة والخوارج، ومن سار على مذهبهم من سائر المبتدعة، فإن الخوارج والمعتزلة ومن سار على مذهبهم يرون العاصي مخلد في النار، وأنه لا يغفر له إذا مات على الزنا يروه مخلدًا في النار، أو الخمر يروه مخلدًا في النار هذا باطل، بل هو تحت مشيئة الله، إن شاء الله غفر له، ومحا عنه سيئاته، وأدخله الجنة بتوحيده، وإسلامه، وأعماله الصالحة الأخرى.

وإن شاء عذبه على قدر معاصيه، يعذب في النار ما شاء الله، ثم يخرج من النار، عند أهل السنة والجماعة وهم الصحابة  وأتباعهم بإحسان، يعذب ما شاء الله قد تطول مدته، وقد تقصر على حسب أعماله السيئة، ثم يخرج من النار، لا يخلد في النار، لا يخلد في النار إلا المشركون إلا الكفرة.
أما العاصي الموحد المسلم لا يخلد في النار إذا دخلها، يعذب على قدر معاصيه التي مات عليها لم يتب، ثم يخرجه الله من النار إلى الجنة، عند أهل الحق عند أهل السنة والجماعة بإجماع أهل السنة والجماعة خلافًا للخوارج والمعتزلة ومن سار على منهجهم من الإباضية

The one who dies upon Shirk is not forgiven; Paradise is forbidden for him — among the Arabs, non-Arabs, the Jinn, and humankind.

The one who dies upon a sin that is lesser than Shirk is under the Will of Allah. This is the opposite of what the Muʿtazilah, the Khawarij, and others who follow their path believe — that the sinner will dwell in the Fire forever, and that he will not be forgiven if he dies with the sin of fornication or alcohol consumption. They hold that he will dwell in the Fire forever. This belief is false. Rather, he will be under Allah’s Will: if He wills, He will forgive him, erase his evil deeds, and enter him into Paradise due to his belief in Islamic monotheism, Islam, and other righteous deeds. And if Allah wills, He punishes him based on the level of his sin — punished in the Fire as Allah wills, then removed from the Fire.

This is the belief of Ahlus Sunnah, such as the Sahabah and those who follow them in good. He is punished as Allah wills, and the period may be long or short in accordance with his evil deeds. Then he is removed from the Fire and will not remain there forever.

None remains in the Fire forever except the polytheists and those who disbelieve (in Allah or His Messenger, or died upon a sin that is tantamount to major disbelief). [15] [Paraphrased]

 

Be Warned Against The Danger of Selective Justice

Aa’isha, may Allah be pleased with her, reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said, “Who will speak to Allah’s Messenger, peace and blessings of Allah be upon him, about her?” They said, “Who dare it, but Usamah, the loved one of Allah’s Messenger?” So Usamah spoke to him. Thereupon Allah’s Messenger said, “Do you intercede regarding one of the punishments prescribed by Allah?” He then stood up and addressed (people) saying, “O people! Those who have gone before you were destroyed, because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”. [16]

“Do you intercede regarding one of the punishments prescribed by Allah?” Meaning, it is not permissible to intercede regarding the divine prescribed punishments.

“Those who have gone before you were destroyed because if any one of high status committed theft amongst them, they spared him; and if anyone of low status committed theft, they inflicted the prescribed punishment upon him”.

Meaning, destroyed through punishment due to their sins. They were destroyed due to this matter because they said, “This is a person of high status and it is not possible to cut his hand”. When a person of high status amongst them stole, they let him off, (but) when a person of low status stole, they established the punishment on him, thus the implementation of Allah’s prescribed punishments was carried out based on their desires. In this hadith is proof to show that the nations before us committed theft, and that there was much theft in their midst including the wealthy, the poor, the one of high status and the one of low status.

The Messenger then made an oath – even though he is the righteous and truthful one without making an oath – that “By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut of”.

O Allah! Send Your Salutations and blessings upon him (i.e. the prophet). This is how justice should be and the manner in which Allah’s rulings are to be applied, and not through desires. He made an oath that if Fatimah – who was of a higher status than that Makhzumi woman, both in nobility and lineage, because she is the leader of the women of paradise, the daughter of Muhammad – stole, he would cut her hand. [17]

Imaam An-Nawawi, may Allah have mercy upon him, stated that Imam Muslim, may Allah have mercy upon him, mentioned narrations in the chapter regarding the forbiddance of interceding in the divine ordained punishments and that this was the cause of the destruction of the Children of Israel. The scholars unanimously agreed that – due to these narrations – interceding in the divine ordained punishments – after the affair has reached the leader – is prohibited. As for before it reaches the leader, most scholars have permitted intercession if the one being interceded for is not an evil person and harmful to the people. As for the sins (or acts of disobedience) for which there are no prescribed punishments, then intercession regarding them is permissible whether the affair has reached the leader or not. Intercession in these affairs is desirable if the one being interceded for is not a harmful person and so on. [18]

[1] Tafsir As-Sadi

[2] Jawab Al-Kaafee. page 102

[3] Sahih Muslim. 1678

[4] Sharh Sahih Muslim. 11/139

[5] Sahih Al-Jami 9208

[6] Sahih Al-Jami 6103]

[7] Silsilah As-Sahihah 2923

[8] Sahih Al-Bukhari 7152

[9] Siyar A’lam An-Nubulaa 3/222

[10] Sahih Muslim. 2128

[11] Sharh Sahih Muslim 14/92

[12]https://binbaz.org.sa/fatwas/10311/%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D9%82%D9%88%D9%84%D9%87-%D8%B5%D9%86%D9%81%D8%A7%D9%86-%D9%85%D9%86-%D8%A7%D9%87%D9%84-%D8%A7%D9%84%D9%86%D8%A7%D8%B1-%D9%84%D9%85-%D8%A7%D8%B1%D9%87%D9%85%D8%A7

[13]https://binbaz.org.sa/index.php/fatwas/6333/%D9%85%D8%B9%D9%86%D9%89-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%B5%D9%86%D9%81%D8%A7%D9%86-%D9%85%D9%86-%D8%A7%D9%87%D9%84-%D8%A7%D9%84%D9%86%D8%A7%D8%B1-%D9%84%D9%85-%D8%A7%D8%B1%D9%87%D9%85%D8%A7

[14] Fataawaa Shaikh Muhammad Bin Utrhaymeen. 2/825

[15]https://binbaz.org.sa/fatwas/18158/%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%86-%D8%A7%D9%84%D9%84%D9%87-%D9%84%D8%A7-%D9%8A%D8%BA%D9%81%D8%B1-%D8%A7%D9%86-%D9%8A%D8%B4%D8%B1%D9%83-%D8%A8%D9%87

[16] Saheeh Muslim. 1688a

[17] An Excerpt from Sharh Riyaadus Saaliheen 6/525-530 By Imam Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him)

[18] An Excerpt from ‘Sharh Saheeh Muslim’. 11/155

White Phosphorus!

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

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

Allah, The Most High, said:

وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ ڪَانَ ذَا قُرۡبَىٰ‌ۖ

And when you testify, be just, even if (it concerns) a near relative. [1]

When you testify by way of a statement to judge between people, differentiate between them in a discourse, and speak regarding matters and circumstances, be just in your speech, adhere to truthfulness regarding those you love and those you hate, be fair and do not conceal what needs to be made clear because it is forbidden and tantamount to injustice to divert (from justice and fairness) when speaking against the one you hate. [2]

To begin with, the mass murder in Gaza is not an accident; rather, it is the result of the actions of a Zionist/far-right administration that takes joy in annihilating innocent civilians in the name of collateral damage and self-defence. Likewise, no sane person would condone Hamas’s crimes against non-combatants and unarmed civilians. Read the article by Shaikh Abu Iyaad -may Allah preserve him.

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

Second, Benjamin Netanyahu’s Zionist army was accused of using white phosphorous in Gaza nearly two years ago; however, they responded to this by saying:

“Currently we are not aware of the use of weapons containing white phosphorus in Gaza, but rather such a claim is unequivocally false”. 

Recently – 9/3/26 – they are being accused again of using white phosphorus. Read below:

 

Description of White Phosphorus:

Whoever researches will come across the following:

Toxic and wax-like, white phosphorus burns at temperatures above 800 degrees Celsius (about 1,500 degrees Fahrenheit), hot enough to melt metal. White phosphorus is the material of choice for militaries to construct smokescreens because of its capacity to start quickly spreading fires and produce thick smoke over large distances which usually lingers for seven minutes. Weapons carrying white phosphorus are hard to put out; they will keep flaming until the phosphorous is completely burned or removed from contact with oxygen. White phosphorus contains compounds that, if absorbed by the body, can burn skin all the way down to the bone and cause malfunctions in the liver, kidneys, and heart, among other organs. There are two effects of the burns: the burn itself, which is typically quite deep and severe, has a local effect, and the second effect is metabolic, which can be fatal for the patients. Heart failure can be caused by abnormal potassium levels, which are a symptom of metabolic diseases. White phosphorus can rekindle if it comes into contact with the skin again since it is sticky and can adhere to a variety of surfaces, including clothing. Additionally, breathing in the fumes can be fatal, and they can cause significant eye irritation and light sensitivity.

Therefore, even if a person were to argue that “Phosphorus is no different from petrol reacting to a lighted match, and that what differentiates it from chemical weapons is that its reaction is not directed against the human physiology”, we ask them whether someone can claim not to be held liable if he pours petrol in another person’s house or city district and then throws a lighted match in the area, causing death and destruction?!

Can someone similarly argue that they should not be held accountable if they spread white phosphorous around a person’s home or city district and then set it on fire with firearms?! Rather, even if a person committed an act for which he truly deserves the death penalty under Islamic law, it would not be permissible to punish him through burning or fire. Imam Al-Bukhari, may Allah have mercy upon him, stated:

“Chapter: Not to punish with Allah’s punishment”. Ikrimah reported that Ali burnt some people and this news reached Ibn Abbaas, who said, “Had I been in his place I would not have burnt them, as the Prophet, peace and blessings of Allah be upon him, said, ‘Don’t punish (anybody) with Allah’s Punishment”. [Al-Bukhari 3017]

As a result, it makes no difference whether white phosphorous is permitted by anyone regardless of their expertise because only the final infallible divine revelation – The Qur’an and authentic Sunnah – as understood and implemented by the Sahaabah is the source through which what should be considered lawful or unlawful during military conflict is decided, not the views of any war-monger, war-criminal, racist or organisation that seeks victory for its allies at any cost or exclusively on the basis of “the ends justify the means.” Therefore, we wait for a Fatwa from the Senior Salafi Scholars that justify the use of this chemical!

Third, the Zionist military cannot deny the fact that it has used white phosphorus in the past as stated in the Jerusalem Post as follows:

However, as for the recent claims – [the specific events after 7/10/23 and 9/3/26] -that Netanyahu’s army of Zionists are using it again, this is still being investigated, so we’ll wait for the reliable and unbiased investigators and experts – among Muslims and non-Muslims – to produce a final report. We neither negate nor affirm until the matter is finalised, but what remains a fact is that they did use white phosphorus in the past.

Finally, every oppressor who uses these barbaric methods reminds us of what has been stated in Surah Al-Buruj. Allah said:

قُتِلَ أَصْحَٰبُ ٱلْأُخْدُودِ
ٱلنَّارِ ذَاتِ ٱلْوَقُودِ
إِذْ هُمْ عَلَيْهَا قُعُودٌ

Cursed were the People of the Ditch, (the large ditch with) the fire, given fuel (in abundance). While they were sat over it (watching those whom they punished by burning). [3]

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

This is the greatest type of tyranny and heart-heartedness because they combined disbelief in Allah’s Ayaat and wilful opposition to them, waging war against its adherents and torturing them with this torment that is the extremely heart-breaking, whilst they are present and throwing them into it. And the fact is that they did not take revenge on the believers except due to a characteristic for which they are praised, and by way of which they attain happiness (in this life and the next), which is that they believed in Allah. [4]

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

“They saw the fire burning these people while sitting and joking as if nothing was happening, and Allah’s protection is sought (against this behaviour). This is tyranny that a person sees a human being burnt with fire while he reclines on his couch and is distracted by the conversation and does not care”. [5]

We ask Allah:

 

[1] Translator: Shaikh Abu Iyaad. NobleQur’an

[2] An Excerpt from Tafseer as-Sadi. Slightly paraphrased

[3] https://www.thenoblequran.com/q/#/sura/85/1

[4] Tafsir As-Sadi

[5] Tafsir Juz Amma

photo of island and thunder

Excessive Speech

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

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

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

This is one of the first corruption due to excessive speech. If a person’s speech is too much without remembrance of Allah, it hardens his heart because he’ll be heedless of the remembrance of Allah.

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ
وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before, and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah).

ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً

Then, after that, your hearts were hardened and became as stones or even worse in hardness. [Al-Baqarah 74]

The heart hardens, even though it is a soft (piece) of meat, but, it can harden or get even worse until it becomes harder than stones. This has been mentioned based on Qur’aanic text:

ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَلِكَ

Then, after that, your hearts were hardened.

This was after the children of Israel witnessed the great lesson (or sign) regarding the murdered person who was brought back to life, which should have softened the hearts but they did not benefit from it.

ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَارُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاء وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللّهِ

Then, after that, your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah]. [Al-Baqarah 74]

Therefore, if you want to soften your heart, abandon excessive speech and busy yourself with the remembrance of Allah, for indeed that will soften your heart. [1]

The Shaikh also stated:

It is obligated to a person to restrain their tongue from excess speech. They should not make their tongue tired and wasting time, instead one should be engaged in remembrance of Allah because profuse remembrance of Allah is good if that is done through at-Tasbeeh [uttering ( سبحان الله), at-Tahleel [uttering (لاإله إلا الله ), at-Takbeer [uttering (الله اكبر), teaching beneficial knowledge, calling to the path of Allah and giving admonitions. This is the means through which Allah raises the status (of a person) and a tree planted for them in paradise. An increase in remembrance of Allah has no limits. Whenever it is possible for you to increase, then increase in remembrance of Allah.

اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا

Remember Allah with much remembrance. [Al-Ahzaab 41]

وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ

And remember the Name of Allah much (both with tongue and mind), so that you may be successful. [ Al-Anfaal 45]

From the signs of Iman is to remember Allah a lot and from the signs of hypocrisy is to remember Allah very little. Allah stated about the hypocrites:

وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا

And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little. [Al-Nisaa 142]

Little remembrance of Allah is from the signs of hypocrisy and remembering Allah a lot is from the signs Iman. So if you want to speak a lot, let it be through remembrance of Allah, let it be through at-Tasbeeh [uttering ( سبحان الله), at-Tahleel [uttering (لاإله إلا الله ), at-Takbeer [uttering (الله اكبر), At-Tahmeed [uttering (الحمد لله ), recitation of the Qur’an and this is the best of Dhikr, by way of teaching beneficial knowledge, bringing about reconciliation between the people, giving admonitions, enjoining good and forbidding evil. There are many opportunities for remembering Allah (The Mighty and Majestic). [1]

وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا

And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen by men, and they do not remember Allah but little. [Al-Nisaa 142]

Among their characteristics is that when they stand up for prayer, and if they offer the prayer, which is the greatest physical act of obedience to Allah, they stand with laziness, with lack of enthusiasm and being uneasy. “And to be seen by men”, this is what their hearts conceal and is the initial reason behind their deeds, to be seen by men. They intend to be seen by men, praised and honoured, but not out of carrying out acts of worship sincerely for Allah. Due to this, they do not remember Allah but a little because their hearts are filled with Riya. For indeed remembrance of Allah and what it necessitates cannot be (established) except by a believer whose heart is filled with love for Allah and His Greatness. [2]

[1] An Excerpt from It’haaf at-Tullab Bi-Sharh Mandhumah Al-Aadaab pages 85- 86

(2) An Excerpt from Tafsir As-Sadi

What do Rawafid say when told to abandon major acts of polytheism?!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Basics, Bid'ah (Innovation), Contemporary Issues, Fitnah, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Refutations, Scholars of Islam, Shi'a, Shirk, Sin, Worship - 'Ibaadah'.

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

Al-Allamah Muqbil Bin Hadi Al-Wadi’i, may Allah have mercy upon him,stated: Allah, Glorified and Exalted be He, said:

وَعَجِبُوٓاْ أَن جَآءَهُم مُّنذِرٌ۬ مِّنۡہُمۡ‌ۖ وَقَالَ ٱلۡكَـٰفِرُونَ هَـٰذَا سَـٰحِرٌ۬ كَذَّابٌ
أَجَعَلَ ٱلۡأَلِهَةَ إِلَـٰهً۬ا وَٲحِدًا‌ۖ إِنَّ هَـٰذَا لَشَىۡءٌ عُجَابٌ۬
وَٱنطَلَقَ ٱلۡمَلَأُ مِنۡہُمۡ أَنِ ٱمۡشُواْ وَٱصۡبِرُواْ عَلَىٰٓ ءَالِهَتِكُمۡ‌ۖ إِنَّ هَـٰذَا لَشَىۡءٌ۬ يُرَادُ
مَا سَمِعۡنَا بِہَـٰذَا فِى ٱلۡمِلَّةِ ٱلۡأَخِرَةِ إِنۡ هَـٰذَآ إِلَّا ٱخۡتِلَـٰقٌ
أَءُنزِلَ عَلَيۡهِ ٱلذِّكۡرُ مِنۢ بَيۡنِنَا‌ۚ بَلۡ هُمۡ فِى شَكٍّ۬ مِّن ذِكۡرِى‌ۖ بَل لَّمَّا يَذُوقُواْ عَذَابِ

And they wonder that a warner (Prophet Muhammad) has come to them from among themselves! And the disbelievers say, “This (Prophet Muhammad) is a sorcerer, a liar. Has he made the aaliha (gods) (all) into One Ilaah (God – Allah). Verily, this is a curious thing!” And the leaders among them went about (saying), “Go on and remain constant to your aaliha (gods)! Verily, this is a thing designed (against you)! We have not heard (the like) of this among the people of these later days. This is nothing but an invention! Has the Reminder been sent down to him (alone) from among us?” Nay! But they are in doubt about My Reminder (this Qur’an)! Nay, but they have not tasted (My) Torment! [Surah Sa’d. 4-8]

So, you say to the Rafidah, “Indeed, it is shirk to invoke other than Allah with regards to seeking benefit and protection from harm in a matter which none can (fulfil) besides Allah. It is not permissible to invoke Ali Ibn Abee Taalib [may Allah be pleased with him] or other than him amongst the dead [may Allah have mercy upon them] because Allah [The Mighty and Majestic] said:

وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ
إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكۡفُرُونَ بِشِرۡڪِكُمۡۚ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ۬

And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything). O mankind! it is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of all praise. [Surah Fatir. 13-14]

And Allah said:

وَمَنۡ أَضَلُّ مِمَّن يَدۡعُواْ مِن دُونِ ٱللَّهِ مَن لَّا يَسۡتَجِيبُ لَهُ ۥۤ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ وَهُمۡ عَن دُعَآٮِٕهِمۡ غَـٰفِلُونَ
وَإِذَا حُشِرَ ٱلنَّاسُ كَانُواْ لَهُمۡ أَعۡدَآءً۬ وَكَانُواْ بِعِبَادَتِہِمۡ كَـٰفِرِينَ

And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.’ [Surah Al-Ahqaf. 5-6]

And Allah said:
وَمَن يَدۡعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ لَا بُرۡهَـٰنَ لَهُ ۥ بِهِۦ فَإِنَّمَا حِسَابُهُ ۥ عِندَ رَبِّهِۦۤ‌ۚ إِنَّهُ ۥ لَا يُفۡلِحُ ٱلۡكَـٰفِرُونَ

And whoever invokes (or worships), besides Allah, any other ilaah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kaafiroon (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful.’ [Surah Al-Muminoon. 117]

And if you say, “Indeed others have joined them (i.e. the Mushrikoon) in this (affair”, so I say, “Whoever joins them in this (affair of shirk) is similar to them”. Read

https://www.manhaj.com/manhaj/articles/xyjjc-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-5—on-those-who-worship-the-righteous.cfm

Allah said:
وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ‌ۖ فَإِن فَعَلۡتَ فَإِنَّكَ إِذً۬ا مِّنَ ٱلظَّـٰلِمِينَ
وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرٍّ۬ فَلَا ڪَاشِفَ لَهُ ۥۤ إِلَّا هُوَ‌ۖ وَإِن يُرِدۡكَ بِخَيۡرٍ۬ فَلَا رَآدَّ لِفَضۡلِهِۦ‌ۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦ‌ۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ

And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zaalimoon (polytheists and wrongdoers). And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful.’ [Surah Yunus. 106-107]

When you convey these verses and what is similar to them to the (Rawaafid), and then say to them, “Indeed, is it permissible to call upon the dead and seek deliverance and rescue from them?” They (say), “You are a Wahhaabi. You hate the family of the Prophet [peace and blessings of Allah be upon him]”. This is the same regarding the extreme Soofees when you say, “Indeed, the Awliyaa can neither benefit nor harm”, they say, “You hate the Awliyaa”. Indeed, mighty is the statement that comes out of the mouths of these two sects; they utter nothing but a lie!

An Excerpt from Ilhaadul Khumeini Fee Ardil Haramayn. Pages 206-207

Plural Marriage and Cousin Marriage: Two Previous Articles Combined into One Post

Written by Abdullah Jallow on . Posted in Articles, Basics, Contemporary Issues, Family & Women, Fatawa-Rulings, Featured, Marriage (Nikkah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Some of The Many Benefits of Plural Marriage For Those Who Can Do Justice and Are Financially Able- By Imam Ash-Shanqeetee and Imam Muhammad Ibn Salih Al-Uthaymin- may Allah have mercy upon them

Allah, The Most High, said:

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ

Verily, this Quran guides to that which is most just and right. [Al-Israa 9]

 

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

From the guidance of the Qur’an to that which is most just and right is that it allows (a man to marry) four wives. If the man fears that he cannot be just between them, he restricts himself to one or those whom his right hand possesses, as Allah said:

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٰحِدَةً أَوْ مَا مَلَكَتْ أَيْمَٰنُكُمْ

And if you fear that you shall not be able to deal justly with the orphan- girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (those whom) that your right hands possess”. [An-Nisaa. 3]

No doubt the path that is most just and right is that which legitimises plural marriage (polygamy) due to perceptible matters known to every sensible person. And from those matters is that Allah made it a common phenomenon that men are fewer in number than women in the various regions of the world and are more often exposed to the causes of death in all walks of life. If a man were to be restricted to one wife, there would remain a great number of women deprived of marriage, so they (both men and women) will be strongly urged towards illegal sexual intercourse.

Therefore, turning away from the guidance of the Qur’an (in relation to) to this matter is one of the greatest causes of moral deprivation, degradation to the level of animals due to lack of safeguarding chastity, preservation of nobility, good moral conduct and manners. Glorified and Exalted is (Allah) above all that evil they associate with Him, the All-Wise, All-Aware of all things.

كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ

(This is) a Book, the verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allah), Who is All-Wise, All-Aware of all things. [Hud 1]

No doubt the path that is the most just is that which legitimises plural marriage due to perceptible matters known to every sensible person. From those matters is that women are all readily prepared for marriage (i.e. when they reach the age of marriage and are not forced), whereas many men do not have the ability to fulfill the requirements of marriage due to poverty (i.e. because they are obligated to provide). Those prepared for marriage among men are fewer than among women. A woman is not hindered, whereas a man may be hindered by poverty.  If a man were restricted to one woman, many women prepared for marriage would have missed the opportunity for marriage. This would become a cause for loss of virtue, depravation and moral decadence, and the opportunity to preserve the human race would be lost.

If a man fears that he will not be able to deal justly between the wives, it is incumbent upon him to restrict himself to one or to those whom his right hand possesses because Allah has stated:

 إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.)'[An-Nahl. 90]

It is impermissible to incline towards preferential (treatment) with regards to the Shariah rights (to be given to each of the wives), due to the saying of Allah:

وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ  

You will never be able to do perfect justice between wives – (with regards to what is hidden in your heart as to which of them is dearer to you although you love both) – even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married)’. [An-Nisaa. 129]

As for the natural inclination towards loving some of them more than others, the human being is incapable of preventing this because it is emotional and the soul’s desire. This is what is intended by Allah’s statement: “You will never be able to do perfect justice between wives”. [An-Nisaa. 129] [1]

 

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, was asked:

The questioner says: “Fadeelah Ash-Shaikh, what is your view on plural marriage and what is its condition?”

The Shaikh responded:

Our view regarding plural marriage due to what is therein with regards to having numerous offspring and the greater safeguard of chastity, it is better than limiting oneself to one wife. In most cases in societies, women are more than men, so they are in need of someone to safeguard their chastity.

If a man has one wife, he does good to one woman and teaches her from that which Allah has taught him regarding the issues of the Shariah. If he has two, goodness increases by teaching two, guiding and providing for them. If he has three, the good increases even more, and if he has four, it is even more. The more one has, the better and more virtuous the welfare that results from that. However, there has to be conditions.

The first condition is financial ability: (the wealth) to give as Mahr and provision for the wives. Second, physical ability:  the desire and strength such that he can fulfill what is obligated to him with regards to these wives. The third condition is being able to do justice: knows about himself that he is able to do justice between the new wife and the first wife. But if he fears for himself that he will not be just, then indeed, Allah, Blessed and Most High said: [فإن خفتم ألا تعدلوا فواحدة – But if you fear that you will not be just, then (marry only) one]- Meaning: Limit yourselves to one.[ ذلك أدنى ألا تعولوا – That is more suitable that you may not incline (to injustice)] [An-Nisaa 3]

In the situation of plural marriages, it is not befitting that a wife becomes vexed, grieved, and deals with her husband badly because he has married another (woman), for indeed, this is his right. She should exercise patience and seek reward from Allah for what has taken place and caused her discomfort. If she does this, Allah – The Mighty and Majestic – will help her bear this thing which she considers to be from the greatest calamities. Because of this, we hear that in some places – where plural marriage is a common thing for them (customary),  the first wife neither gives it much concern nor become upset or saddened when her husband marries a new wife. Therefore, the issue is based on custom (i.e. what is common, the norm). If in a country men are not accustomed to (or do not normally engage in) plural marriage, it is difficult for a woman; but if their custom is engagement in plural marriage, it is easier for her.

So, we say to the woman whose husband has married another wife: be patient and hope for reward from Allah, so that Allah aids you upon that and aids your husband to be just. And the husband has to be careful of committing injustice between the wives, for indeed the Prophet, peace and blessings of Allah be upon him and his family -in a statement of his – issued a threat of punishment to the one who does so, (saying): “Whoever has two wives and he inclines to one of them over the other, he will come on the Day of Resurrection with one of his sides collapsed”.

It is incumbent upon him to be just between the wives in everything: in speaking, friendliness, cheerfulness, spending the night – in everything he is able to do. As for the love (concealed in his heart), this is something not under a person’s control- not obligated to him (to feel exactly the same way with regards to how much his heart loves one over the other). The hearts are in Allāh’s Hand, the Mighty and Majestic, and He turns them however He wills; but with regards to what he is able to fulfil, such as being just, it is incumbent upon him. [End of quote] [2] 

 

Marrying Close Relatives, Especially Cousins

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

يا سماحة الشيخ

We have heard that indeed there is danger in marrying relatives as I want to marry off one of my children. Is there any hadith regarding this? May Allah reward you.

Answer: There is no danger therein. What is said (regarding this) is an error. There is no danger in marrying relatives, rather, it is good. The Prophet, peace and blessings of Allah be upon him, married from his relatives. Umm Salamah was from his relatives, Aisha was from his relatives, and Umm Habiba was from his relatives. All of them are from Quraysh, all from his tribe. There is no harm in that. Ali married Fatimah, the daughter of the Prophet, peace and blessings of Allah be upon him, who was the daughter of his cousin (i.e. The Prophet, peace and blessings be upon him). Uthman married the Prophet’s daughters, Ruqayyah and Umm Kulthum (i.e. after of them died he married the other). Abu Al Aas Ibn Ar-Rabee married the Prophet’s fourth daughter, Zainab, and all of them were cousins. There is no harm in this. [3]

The Imam, may Allah have mercy upon him, was also asked: Some people would not marry the daughter of their uncle out of fear that the children might be born with deformities. Does this negate the perfection (completeness) of (one’s) belief in pure Islamic monotheism?

Answer: Many among the people of knowledge have clarified these matters , and that indeed a person should choose a suitable spouse for their offspring to the extent that some of the Fuqaha said: “The best is that one marries a non-relative, rather than the daughter of his uncle”. This is a mistake and it has no basis, whether it is the daughter of his paternal uncle or not the daughter of his paternal uncle, the daughter of his maternal uncle or not the daughter of his maternal uncle. The Prophet, peace and blessings be upon him, married the daughter of his uncle.

But, one should examine (give thought or consideration) that if the woman comes from a family that is afflicted with hereditary defects, mental illness, or physical deformities, he should not marry (someone among) them from the angle of employing the means of precaution, because this could bring you hereditary (issues). Diseases can be passed down – by the will of Allah- to the child, the grandchild and the daughter’s child. If this (such and such) family is well-known to have hereditary diseases that affect the children, he should avoid (marrying into such family). And if nothing is known about the family (i.e. regarding hereditary diseases), he marries (someone) among them. These matters that are known – (through experience, observation etc) regarding what is passed down do occur. Due to this, scholars and physicians advise that one examines (pays attention) to these matters. [4]

[1] An Excerpt from Adwaa Al-Bayan. Tafseer Surah Al-Israa Verse 9

[2] Paraphrased from the following link: https://alathar.net/home/esound/index.php?op=codevi&coid=58048

[3]Paraphrased:https://binbaz.org.sa/fatwas/8826/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8

[4]Paraphrased:https://binbaz.org.sa/fatwas/2565/%D8%AD%D9%83%D9%85-%D8%AA%D8%B1%D9%83-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8-%D8%AE%D8%B4%D9%8A%D8%A9-%D8%A7%D9%84%D8%A7%D9%85%D8%B1%D8%A7%D8%B6

 

[1] Some of The Many Benefits of Plural Marriage

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Da'wah - Calling To Islam, Family & Women, Marriage (Nikkah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Some of The Many Benefits of Plural Marriage For Those Who Can Do Justice and Are Financially Able

Allah, The Most High, said:

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ

Verily, this Quran guides to that which is most just and right. [Al-Israa 9]

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

From the guidance of the Qur’an to that which is most just and right is that it allows (a man to marry) four wives. If the man fears that he cannot be just between them, he restricts himself to one or those whom his right hand possesses, as Allah said:

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٰحِدَةً أَوْ مَا مَلَكَتْ أَيْمَٰنُكُمْ

And if you fear that you shall not be able to deal justly with the orphan- girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (those whom) that your right hands possess”. [An-Nisaa. 3]

No doubt the path that is most just and right is that which legitimises plural marriage (polygamy) due to perceptible matters known to every sensible person. And from those matters is that Allah made it a common phenomenon that men are fewer in number than women in the various regions of the world and are more often exposed to the causes of death in all walks of life. If a man were to be restricted to one wife, there would remain a great number of women deprived of marriage, so they (both men and women) will be strongly urged towards illegal sexual intercourse.

Therefore, turning away from the guidance of the Qur’an (in relation to) to this matter is one of the greatest causes of moral deprivation, degradation to the level of animals due to lack of safeguarding chastity, preservation of nobility, good moral conduct and manners.

Glorified and Exalted is (Allah) above all that evil they associate with Him, the All-Wise, All-Aware of all things.

كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ

(This is) a Book, the verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allaah), Who is All-Wise, All-Aware of all things. [Hud 1]

No doubt the path that is the most just is that which legitimises plural marriage due to perceptible matters known to every sensible person. From those matters is that women are all readily prepared for marriage (i.e. when they reach the age of marriage and are not forced), whereas many men do not have the ability to fulfill the requirements of marriage due to poverty (i.e. because they are obligated to provide). Those prepared for marriage among men are fewer than among women. A woman is not hindered, whereas a man may be hindered by poverty.  If a man were restricted to one woman, many women prepared for marriage would have missed the opportunity for marriage. This would become a cause for loss of virtue, depravation and moral decadence, and the opportunity to preserve the human race would be lost.

If a man fears that he will not be able to deal justly between the wives, it is incumbent upon him to restrict himself to one or to those whom his right hand possesses because Allah has stated:

 إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allaah enjoins Al-Adl (i.e. justice and worshipping none but Allaah Alone – Islamic Monotheism) and Al-Ihsaan [i.e. to be patient in performing your duties to Allaah, totally for Allaah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allaah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.)'[An-Nahl. 90]

It is impermissible to incline towards preferential (treatment) with regards to the Shariah rights (to be given to each of the wives), due to the saying of Allah:

وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ  

You will never be able to do perfect justice between wives – (with regards to what is hidden in your heart as to which of them is dearer to you although you love both) – even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married)’. [An-Nisaa. 129]

As for the natural inclination towards loving some of them more than others, the human being is incapable of preventing this because it is emotional and the soul’s desire. This is what is intended by Allah’s statement: “You will never be able to do perfect justice between wives”. [An-Nisaa. 129]

[1] An Excerpt from Adwaa Al-Bayan. Tafseer Surah Al-Israa Verse 9

Verse 11 Surah Al-Mujaadilah

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

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

O you who believe, when you are told to make space in the gatherings (for others), then make space, Allāh will make space for you (in your homes and provision in Paradise). And when you are told to arise (towards goodness, the prayer, or battle), then depart. Allāh will raise those who believe among you (for their obedience to the Messenger) and those given knowledge by degrees (over others). And Allāh is all-aware of whatever you do. [Al-Hujurat 11] [a]

This is a practical code of behaviour commanded by Allah to His believing slaves- that when they come together in one of their gatherings, some of them or some of those who have already arrived should make room (for others), for indeed it is part of good etiquettes to make room for him (i.e. the other person) to reach his goal. And this is not to harm the one who is (already) in the gathering in any way; rather he enables his brother to reach his goal without him being harmed, and reward is given in accordance with a deed. Indeed, whoever makes room, Allah makes room for him, and whoever shows generosity to his brother, Allah will show him generosity.

وَإِذَا قِيلَ انْشُزُوا

And when you are told to rise up.

Meaning: To rise up and retire from your gathering for an (obligatory or important) need [i.e. prayer etc], then [فَانْشُزُوا – rise up] – Meaning: proceed towards the fulfilment of that beneficial affair, for indeed the fulfilment of the likes of these matters is connected to knowledge and Iman.

And Allah, The Most High, will exalt in degree the people of knowledge and Iman in accordance with what He has portioned out for them from knowledge and Iman.

وَاللَّهُ بِمَا تَعْمَلُونَ خَبِير

And Allah is all-Aware of whatever you do.

Meaning: Allah, The Most High, rewards every performer of deeds in accordance with his [or her] deeds-if they are good, there will be good recompense, and if evil, there will be an evil recompense.

In this verse is a virtue of knowledge, whose beautification and fruitful outcome is to discipline oneself with its etiquettes and act in accordance with what it necessitates.

An Excerpt from Tafsir As-Sadi

[a]https://www.thenoblequran.com/q/#/search/58_11

With Appreciation and Honesty – A Brief Exhortation to The Pragmatic Muslim Doctor

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Medical practice is one of the noblest professions, as it concerns the essence of human life. Its primary objective is to safeguard health, enhance physical well-being, and prevent the risk of illness (by the Will of Allah). The demand for medical care is great indeed, as individuals require it in various circumstances. Good health is essential for performing tasks and fulfilling obligations in this life, which underscores the very purpose of human existence. Allah, The Most High, said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I (Allah) created not the jinns and humans except they should worship Me (Alone)]. [51:56]

Therefore, the primary objective of medicine is to maintain health, enhance the physical condition of the body, and protect it from disease. One of the great merits of medicine is its role in preserving life, which is one of the five necessities that Islam safeguards, namely: religion, life, intellect, honour and wealth. Medicine serves to assist both individuals and society in averting harm. It is well known that the Messenger, peace and blessings of Allah be upon him, stated: “There should be neither harming nor reciprocating harm.” [Ibn Majah 2341]

It represents the fulfillment of the duty to co-operate in righteousness and piety from a different perspective. In this context, the doctor embodies Allah’s command:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).. [5:2]

It represents the fulfilment of the Messenger’s statement found in the hadith of Usamah Bin Sharik, who said: A Bedouin said, “O Messenger of Allah! Should we seek medical treatment?” He replied: 

“Seek medical treatment, for Allah has not created any disease except that He has also created a remedy for it, except for one disease: old age”. [Abu Dawud Number 3855]

The Prophet, peace and blessings of Allah be upon him, referred to old age as a disease – the weakness of old age; but not one of the diseases that are transient ailments due to the different physical features and changing atmospheres; but rather, old age is likened to disease because it brings harm and diseases that may be followed by death. [a]

The doctor should hope for the reward and (good) recompense from Allah, being sincere in their profession and not engage in the practice of medicine solely for the sake of recognition; rather, their commitment should be sincere, with a focus on seeking Allah’s reward. The Messenger, peace and blessings of Allah be upon him, said:

“Actions are (judged) by intentions and every person will have what he intended. So he whose migration was to Allah and His Messenger, his migration is to Allah and His Messenger. And he whose migration was for some worldly (gain) or for a woman to marry, then his migration is to that for which he migrated”. [Al-Bukhari and Muslim]

A doctor must fear Allah concerning the matters for which they are sought for advice, particularly those pertaining to the rights of individuals. This includes situations where a patient requests a medical certificate for illness, seeks documentation to verify their fitness for work, or inquires about specific medications. This also includes assessments regarding a woman’s health status to determine if she can safely use contraception to prevent pregnancy, or if her condition necessitates the removal of her ovaries. The Messenger, peace and blessings of Allah be upon him, said: “The consultee is in a position of trust”. [Sahih Abu Dawud 5128]

The “Consultee” is the person whose opinion is sought concerning a matter of Maslahah, which pertains to issues that brings about benefit and prevent harm. This individual holds a position of trust regarding the inquiries made of him, and it is impermissible to mislead the the one seeking advice by withholding information that could bring about beneficial outcomes. [b]

This hadith is an evidence, showing that the consultee has to (advise) with the course of action and opinion -in relation to the consultation – that which he would do for himself. And it is not permissible that he directs his Muslim brother to something he would not be pleased with for himself. [c]

The Muslim doctor must refrain from using the patient as a subject for testing the efficacy of a medication, particularly if there is concern regarding significant adverse effects. Such experimentation would undermine the dignity that Allah has granted to the children of Adam. Allah said:

وَلَقَدۡ كَرَّمۡنَا بَنِىٓ ءَادَمَ وَحَمَلۡنَـٰهُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَىٰ ڪَثِيرٍ۬ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلاً۬

And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Taiyibat(lawful good things), and have preferred them above many of those whom We have created with a marked preference]. [Al-Is’raa 70]

This deed negates the command to safeguard the blood of a Muslim. The Prophet said: “A Muslim is the brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfil his needs; whoever brought his (Muslim) brother out of discomfort, Allah will bring him out of a discomfort from the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection”. [Al-Bukhari 2442]

If the Muslim doctor is confident that the potential harm from the medication is less than the harm resulting from the persistence of the illness, it is permissible to administer the medication, as it involves selecting the lesser of two harms. The doctor should consult with scholars concerning matters pertinent to their profession and to refrain from engaging in issues without a solid understanding of Shariah. Caution should be exercised regarding the irrationalities and misleading perspectives of Freud, as well as the theories of Darwin, to avoid being misled by their assertions. [d] The Prophet said:

“A slave (of Allah) may utter a word which pleases Allah, without giving it much importance, and because of that Allah will raise him to degrees (of reward); a slave (of Allah) may utter a word (carelessly) which displeases Allah, without thinking of its gravity, and because of that he will be thrown into the Hell-fire”. [Al-Bukhari 6478]

The Muslim doctor must exercise caution regarding the information disseminated in medical journals and textbooks, refraining from accepting all content without verifying its accuracy. Knowledge is fundamentally established through either reliable transmission or a well-founded perspective. It is essential to scrutinise the medical practices attributed to the Prophet, peace and blessings of Allah be upon him, to ensure the authenticity of their chains of transmission. Additionally, medical knowledge derived from opinions, such as those obtained through research and study, should be critically evaluated to determine their validity, potential flaws, or any moral implications. The doctor should not become a willing agent for those who oppose the tenets of Islam and seek to undermine the well-being of Muslims. Instead, he must recognise that all contemporary medical information requires thorough investigation and validation.

A doctor must recognise that their medical knowledge serves merely as a tool for healing. The outcomes and efficacy of that healing are finally in the hands of Allah, who determines whether to grant recovery and wellness. Allah stated that Prophet Ibrahim, peace be upon him, said:

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

And when I am ill, it is He (Allah) who cures me.

Therefore, Allah is the one who gives cure and not others. The doctor should make this known to the patient. They should be pleased with Allah’s Divine Will and Decree. Abdullah Ibn Abbas, may Allah be pleased with him and his father, said:

“Once I was riding behind the Prophet, peace and blessings of Allah be upon him, so he said: ‘O young man! I shall teach you some words (of advice). Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask Allah (Alone). If you seek help, seek help from Allah (alone). Know that if the nation were to gather together to benefit you with something, they would not benefit with anything except that which Allah has already recorded for you. If they gather to harm you by something, they would not be able to harm you by anything except what Allah has already recorded against you. The pens have been lifted and the pages have dried’’. [at-Tirmidhee 20516]

So neither should a doctor be beguiled by their medicine nor express objections to the power and position of their Lord (Allah). They should know that the affairs of the creation alternate based on Allah’s decrees.

 An Excerpt from Akhlaq at-Tabib Al-Muslim pages 4- 18

[a] Tuhfah Al-Ahwadhee 6/159

[b] Mirqaat Al-Mafaateeh Sharh Mishkaat Al-Masaabee 4/259

[c] Awnul Ahadis Samadi, Sharhu Al-Adab Al-Mufrad’ 1/283 By Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him.

[d]http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm

The Power That Poses Great Danger to Its Seeker

Written by Abdullah Jallow on . Posted in Articles, Contemporary Issues, Da'wah - Calling To Islam, Fitnah, 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.

Power That Poses Great Danger to Its Seeker: A Prophetic Warning on Authority and Accountability

Abdur-Rahman Bin Samurah, may Allah be pleased with him, narrated that the Prophet, peace and blessings of Allah be upon him said:

“O Abdur-Rahman! Do not seek to be a ruler, for if you are given authority on your demand, you will be held responsible for it, but if you are given it without asking, you will be helped (by Allah). If you ever take an oath to do something and later on find that something else is better, then you should expiate your oath and do what is better”. [Al-Bukhari 7146]

The person who pursues authority and attains it will not find assistance. It is well known that holding authority comes with difficulties, so if one does not receive help from Allah, they will become ensnared by it and consequently lose both their worldly life and the afterlife. Hence, a sensible person refrains from seeking authority. However, if they are deserving and it is bestowed upon them without their request, then the truthful and trustworthy [Messenger] has assured them that Allah will assist them. [2]

Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

You people will crave leadership and it will be a thing of regret on the Day of Resurrection. What a nice wet nurse it is, yet how evil is the weaning!” [Al-Bukhari 7148]

“Leadership” includes the Greater leadership, which is the Khilafah, and the smaller one which is the governorship over some countries (or province). This is information given (by the Prophet about something) before its occurrence, and it has occurred as he stated.

“It will be a thing of regret on the Day of Resurrection” for those who did not act by what is obligated regarding it.

“What a nice wet nurse, yet how evil is the weaning”. Ad-Dawudi said, “A nice wet nurse in this worldly life, yet evil in the hereafter as one will be held responsible. It mirrors premature weaning, resulting in ruin (harm)”. Others said, “A nice wet nurse due to the attainment of status, wealth, influence, and the fulfilment of physical and illusory pleasures (that may lead one to be fully distracted by the material world), yet how evil is the weaning when separated from it by death or other means, and the consequences that follow in the hereafter.” [3]

Abu Musa, may Allah be pleased with him, reported: Two men from my tribe and I came to the Prophet [peace and blessings of Allah be upon him; one of the two men said to the Prophet: “O Allah’s Messenger! Appoint me as a governor,” and so did the second. The Prophet said:

“We do not assign the authority of ruling to those who ask for it, nor to those who are eager to have it.” [Al-Bukhaari 7149]

Abdur Rahman Bin Shumasa, may Allah have mercy upon him, said: I came to A’isha, may Allah be pleased with her, to inquire something from her. She said, “From which people are you?” I said, “I am from the people of Egypt”. She said, “What was the behaviour of your governor towards you in this war of yours?” I said, “We did not experience anything bad from him. If the camel of a man from us died, he would bestow on him a camel. If any one of us lost his slave, he would give him a slave. If anybody was in need of the basic necessities of life, he would provide them with provisions”. She said, “Behold! the treatment that was meted out to my brother, Muhammad Bin Abu Bakr, does not prevent me from telling you what I heard from Allah’s Messenger [peace and blessings of allaah be upon him]. He said in this house of mine, ‘O Allah! Whoever (happens to) acquire some kind of control over the affairs of my people and is hard upon them, be hard upon him, and who (happens to) acquire some kind of control over the affairs of my people and is kind to them, be kind to him'”. [Sahih Muslim 1828]

Regarding the statement of the Prophet: “O Allah! Whoever (happens to) acquire some kind of control over the affairs of my people and is hard upon them, be hard upon him, and who (happens to) acquire some kind of control over the affairs of my people and is kind to them, be kind to him”, Imam An-Nawawi [may Allaah have mercy upon him] said, “This is one of the strongest rebukes against causing hardship for the people and the greatest urge to be kind to them”. [4]

Abu Hurairah, may Allah be pleased with him, reported: One day Allah’s Messenger, peace and blessings of Allah be upon him, stood among us (to deliver a sermon). He talked about the misappropriation of booty, and declared it to be a serious matter and a grave sin. Then he said, “I shouldn’t find that any of you should come on the Day of Judgment with a growling camel mounted on his neck, and should appeal to me for help saying, ‘Messenger of Allah, help me’ and I should say, ‘I cannot avail you against Allah at all; I already communicated to you’. I shouldn’t find that any of you should come on the Day of Judgment with a bleating ewe mounted on his neck, and he should say to me, ‘Messenger of Allah, help me’ and I should say, ‘I cannot avail you against Allah at all; I conveyed to you’. I shouldn’t find that one of you should come on the Day of Judgment with a person crying loudly mounted on his neck, and he should say to me, ‘Messenger of Allah, help me’, and I should say, ‘I cannot avail you against Allah at all; I conveyed to you’. I shouldn’t find that any one of you should come on the Day of Judgment with fluttering clothes wrapped round his neck and he should say to me, ‘Messenger of Allah, help me’, and I should say, ‘I cannot avail you against Allah at all; I conveyed to you’. I shouldn’t find that any of you should come on the Day of Judgment with a heap of gold and silver placed on his neck and he should say to me, ‘Messenger of Allah, help me’, and I should say, ‘I cannot avail you against Allaah at all; I already conveyed to you (the warning from the Almighty)'”. [Sahih Muslim 1831]

Regarding the statement of the Prophet, “I cannot avail you against Allah at all”, Imam An-Nawawi [may Allah have mercy upon him] stated that Al-Qadhi, may Allah have mercy upon him, said that this means “(Cannot avail you against Allah) with regards to forgiveness and intercession, except by the will of Allah]”. This statement of the Prophet is (a manifestation of) anger towards this person – at first – due to his wrong deed, then thereafter the Prophet will intercede for all the Muwahhideen [i.e. those who died upon the creed of pure Islamic monotheism]. [5]

Adee Bin Amirah Al-Kindi, may Allah be pleased with him, said, “I heard Allah’s Messenger, peace and blessings of Allah be upon him, say, “Whosoever from you is appointed by us to a position of authority and he conceals from us a needle or something smaller than that, it would be misappropriation (of public funds) and will (have to) produce it on the Day of Judgment”. The narrator says: “A dark-complexioned man from the Ansar stood up – I can visualise him still – and said, ‘O Allah’s Messenger! Take back from me your assignment’. He said, ‘What has happened to you?’ The man said, ‘I have heard you say so and so’. He said, ‘I say that (even) now: Whosoever from you is appointed by us to a position of authority, he should bring everything, big or small, and whatever he is given therefrom he should take, and he should restrain himself from taking that which is forbidden'”. [Sahih Muslim 1833]

The Messenger, peace and blessings of Allah be upon him, said, “Any man whom Allah has given authority to look after the affairs of a people and he dies whilst not looking after them [in the manner obligated by Allah and His Messenger], he will not smell the scent of paradise”. [Sahih Al-Bukhari. 7150]

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

This does not (only) refer to the Muslim ruler, his assistant or a minister, or the elders of a people; rather it applies even to a man in his house. If he dies and did not look after his family (in the manner obligated by Allah and His Messenger), Allah will prevent him from smelling the scent of paradise. And those who give their families games that corrupt manners and destroy belief, there is no doubt that they have not looked after their families (in the manner obligated by Allah and His Messenger in this affair). If they die whilst being upon this state, it is feared that Allah will prevent them from smelling the scent of paradise”. [6]

Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said, “The sinners [i.e. those who die while committing sins lesser than shirk] are under the will of Allah. If Allah wishes, He will either punish them or forgive them straight away, or He enters them into hell for some time and paradise thereafter, just as Allah said:

إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ

Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases. [Surah An-Nisaa’ Aayah 48]

https://www.binbaz.org.sa/noor/2527

Obedience to The Rulers In Good and Not to Rebel Even When They Are Oppressive

Allah’s Messenger, peace and blessings of Allah be upon him, said, “Indeed, you will see Atharatan after me and affairs you’ll disapprove; they [i.e. the people] said, ‘What do you command us O Allah’s Messenger?’ He said, ‘Fulfil their rights [i.e. the rulers] and ask Allah for your rights'”.

Al-Allamah Zaid Bin Hadi Al-Madkhali [may Allah have mercy upon him] said:

This authentic hadith is related to the affair of the rulers- during the end of time – when they will give precedence to themselves through enjoyment of the worldly things and those under their authority will face harm, something of oppression and tyranny; so the Prophet [peace and blessings of Allah be upon him] guided and directed the people to fulfil the rights of the rulers; obey and listen to them in that which is good- whether it is during a time in which one is enthusiastic [to listen and obey them in what is good] or feeling lackadaisical- perform Jihad behind their banner against the enemies of the religion, establish the prayer and behave in a manner obligated by the Islamic legislation. They should not rebel against the ruler just because he is a sinner or an oppressor, nor refrain from giving him the rights obligated on them to give him; rather they should fulfil his rights just as the Prophet [peace and blessings of Allaah be upon him] commanded them, saying, “Fulfil their rights”.

Therefore, the ruler has rights that should be fulfilled by his subjects and the subjects also have rights to be fulfilled by the ruler. It is obligated on the ruler to fulfil their rights and it is obligated on them to fulfil his rights. However, if he [i.e. the ruler] falls short in something related to their rights, it is not permissible for them to [deliberately] fall short in fulfilling his rights. And due to the great importance of rulership and the rulers, indeed the Prophet commanded them to fulfil the obligation of As-Sam’i wat-Taa’ah [i.e. to listen and obey the ruler in good], refrain from disobedience [when commanded to do something good], supplicate to Allah to make their affairs easy and change their state of affairs to that which is good, aid them to fulfil their needs and those affairs they cannot do without.

This hadith contains a miracle of the Prophet, peace and blessings of Allah be upon him, and that is the fact that he clearly stated that during the end of time, the rulers will give precedence to themselves with something of wealth and worldly enjoyment, and others will be deprived of it. Also, there will be affairs which the people of sound judgement will reject. [So], when this era comes, it is obligated on them – those under the rulership of a Muslim ruler – to listen and obey in that which is good, fulfil the rights that have been obligated on them to fulfil and seek their rights from Allah – meaning: they supplicate to Allah to aid them in fulfilling their needs and facilitate them with ease in their affairs. And Allaah knows best. [7]

 

Strength and Security is Achieved Behind The Ruler

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’”. [Ṣaḥih Muslim 1841]

Regarding the Prophet’s statement, “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, prevent the people from (harming) one another, protects the Muslim nation and the people fear his authority. And the meaning of the Prophet’s [peace and blessings of Allah be upon him] statement, “Behind whom they fight”, meaning, alongside him they fight against the disbelievers (i.e. those at war with his country), the rebels, the khaarijites and all the perpetrators of corruption and oppression”. [8]

Al-Allamah Salih Al-Fawzan [may Allah preserve him] stated:

Towards the end of the Messenger’s life, he admonished the people as occurs in the hadeeth of Irbad Ibn Sariyah [may Allah be pleased with him] who said, ‘The Prophet [peace and blessings of Allah be upon him] led us in prayer one day, then turned his face towards us and delivered a powerful admonition that made our hearts fearful and our eyes tearful. So, a man said, ‘O Messenger of Allaah! It is as if it were a farewell admonition, so what do you enjoin upon us?’ He said, ‘I advise you to fear Allaah and to listen and obey even if a slave is a leader over you. Verily, the one who lives among you after me will see a lot of differences, so adhere to my Sunnah and the Sunnah of the rightly guided khulafaa- adhere to it and bite onto that with your molar teeth (i.e. adhere to it firmly), and avoid the newly invented matters in the religion, because indeed every newly invented matter in the religion is an innovation in religion and every innovation in religion is misguidance'”.

In this command, the Prophet, peace and blessings of Allah be upon him, commanded us to fear Allah. At-Taqwah is a comprehensive word that covers all good qualities. And the meaning of Taqwah is a ‘means of protection between yourself and what you fear will harm you’. It is what shields you from danger, such as (something used) as a means of protection between your foot and the excessive heat on the ground, or (something) placed as a means of protection between you and an injurious thing, or a shield placed as means of protection between you and a weapon, or )something) placed as a means of protection between you and the cold or the heat. This (i.e. above examples) are related to tangible things. As for Taqwah (in the divine revelation it means) to protect yourself from the Anger of Allah, His punishment and the fire of hell, by carrying out His commands and keeping away from His Prohibitions. You cannot be protected from the punishment of Allah, His Anger and the Fire of Hell by fortresses, armies and garments; rather you can only be protected through Fear of Allah [Glorified and Exalted be He] by carrying out Allah’s commands and keeping away from His Prohibitions.

Leadership cannot be accomplished except by way of Sam’i wat Taa’ah (i.e. to listen to the Ruler and being obedient to him) even if he is an Abyssinian slave and does not command a person to disobey Allah. Therefore, the Leader of the Muslims is to be obeyed because there is an overriding benefit for the Muslims in doing so, in order to bring about unity. However, the exception is what the Messenger stated that ‘There is no obedience to the creation in disobedience to the Creator’. Therefore, the ruler is not obeyed in disobedience to Allah, but he is obeyed in that which is in opposition to sin. However, this does not mean that we come out and rebel if he commands disobedience; rather we do not obey him in sin, but we obey him in those affairs that do not involve sin'”. [9]

The Shaikh also stated:

Allah, The Most High, said:

وَإِذۡ قَالَ إِبۡرَٲهِـۧمُ رَبِّ ٱجۡعَلۡ هَـٰذَا بَلَدًا ءَامِنً۬ا وَٱرۡزُقۡ أَهۡلَهُ ۥ مِنَ ٱلثَّمَرَٲتِ مَنۡ ءَامَنَ مِنۡہُم بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۖ

And (remember) when Ibrahim (Abraham) said, “My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.” [Surah Al-Baqarah. Ayah 126]

Indeed, he (Ibrahim- peace and blessings be upon him) gave priority to security over seeking sustenance because security is a necessity. Security is a necessity and the people cannot enjoy sustenance alongside fear; rather sustenance cannot be reached in the presence of fear. This is what the enemies desire- those who try to destabilise Muslim societies. They wish to disassociate the Muslims from their unity behind their Muslim rulers. This is what they desire – and they do not desire good advice (rectification etc) for the Muslims – in the name of fulfilling beneficial affairs, rectification, removal of oppression, and the like. All of this is lies and pretenses because if rulership slips away chaos will be at large, corruption will spread and the beneficial affairs which they say will be fulfilled will be non-existent. Corruption will be at large and there will not be rectification. Therefore, for this reason, there has to be rulership upon which the Muslims unite. Even if (such rulership) has shortcomings and negligence, the (people) should exercise patience because there is a prevention of that which is more severe and harmful in exercising patience. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said:

“It is not known of a group that rose against their Muslim Ruler, except that their state of affairs after his removal was eviler than their state of affairs whilst he was present”. This is something experienced at present! The rulers and heads of state who have been removed, what is the state of affairs of their countries after they were (removed)? There has not ceased to be fear, anxiety, chaos, bloodshed, etc. [10]

Supplicating For The Rulers

Imam Ahmad Ibn Hanbal, may Allah have mercy upon him, said: “I hold that the leader of the believers is to be obeyed (in good) in private and public, in my times of hardship and ease, in my times of enthusiasm and when I dislike doing something (i.e. something that’s not unlawful, but one does not like to do it, however he must do it in obedience to the ruler), and when others are given precedence over me. Indeed, I supplicate to Allah – night and day – for him to be successful and guided”. [11]

Abdus Samad Bin Yazid Al-Baghdadi, may Allah have mercy upon him, said: I heard Al-Fudayl Bin Iyaad, may Allah have mercy upon him, saying, “If I had a supplication that would be accepted, I would not make it except for the leader”. It was said to him, “O father of Ali! Why is that?” He said, “When I make it for myself, it would be only for me, but if I make it for the leader, the rectification (or righteousness) of the leader would consequently result in the rectification of the people and the country”. It was said to him, “O father of Ali! How is that? Explain this to us”. He said, “As for the wellbeing of the land, if the people are safe from the ruler’s tyranny, they will develop abandoned areas and settle in the land. And with regards to the rectification of the people, one observes the affair of a people among the ignoramuses and says, ‘They have been distracted by the pursuit of livelihood rather than seeking what will benefit them with regards to learning the Qur’an and other things’. So, he gathers them together in a house – fifty in number, less or more, and says to a man, ‘You have what will make your affair upright and teach these people their religion’. Then you’ll see what Allah, The Mighty and Majestic, brings forth from among them that would make the land righteous (and prosperous, thrive, flourish, etc) and that would return to them (i.e. they’ll receive its benefits). This would be the rectification of the people and the country”. Imam Ibn Al-Mubarak, may Allah have mercy upon him, kissed Imam Fudayl’s forehead and said, “O teacher of goodness! Who else (i.e. among us) would be able to (say or do) this better than you?!” [12]

Read: Tyranny of the ruler a reason for rebellion? https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/

Believer’s Bahaviour Towards Muslim Rulers: https://salafidawahmanchester.com/2021/02/10/believers-bahaviour-towards-muslim-rulers-advise-given-in-private-supplicate-for-them-and-refrain-from-rebellion-so-beware-of-spiteful-foreign-instigators-and-some-dangerous-social-media-networ/

[1] Sharh Sahigh Muslim. 12/177. Publisher: Dar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]

[2] An Excerpt from Fat’hul Baari Sharh Sahih Al-Bukhari 13/153-155. Publisher: Daarus Salam. 1st Edition 1421H (Year 2000)]

[3] An Excerpt from Fat’hul Baari Sharh Sahih Al-Bukhari 13/155-156. Publisher: Daarus Salam. 1st Edition 1421H (Year 2000)]

[4] Sharh Sahih Muslim 12/179-180. Publisher: Dar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]

[5] Sharh Sahih Muslim. 12/182. Publisher: Dar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]

[6] at-Taleeq Alaa As-Siyaasah Ash-Shar’iyyah. page 35.

[7] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/142]

[8] Sharh Sahih Muslim 12/193. Publisher: Dar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]

[9]https://salafidawahmanchester.com/2021/05/22/the-means-to-attaining-safety-or-salvation-for-the-ummah-by-al-allaamah-saaleh-al-fawzaan-may-allaah-preserve-him/

[10]https://safeshare.tv/x/GTWtXddir  https://video.link/w/tr4U

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

[12] Hilyah Al-Awliya 8/91