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[11] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Articles, Bid'ah (Innovation), Contemporary Issues, Fitnah, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَلَا تَرۡكَنُوٓاْ إِلَى ٱلَّذِينَ ظَلَمُواْ فَتَمَسَّكُمُ ٱلنَّارُ

And incline not toward those who do wrong, lest the Fire should touch you]. [Hud: 113]

The word [ظلم –wrong] in can (mean) disbelief,  bidah, and [فسوق  i.e. sinful, immoral behaviour]. (It) can apply to all [i.e. in different contexts]. Therefore, we refrain from inclining towards the evil doers, the people of bidah, the unbelievers, the Ilmaaniyyoon and other than them. We protect ourselves, our creed, the Iman and the sound religion Allah has bestowed on us.

It is enough for us to remember that the Salaf fled from Fitan – not mixing, sitting and debating with the people of Fitan. Even among them, such as the likes of Ayyoub As-Sakhtiyaanee and Ibn Seereen did not listen to the speech of those (people of bidah). When Ibn Seereen was asked,  “Why do you not speak, why do you not listen to them?” He said, “Indeed, my heart is not in my hands! I am not in control of my heart; I fear for myself that I may be misguided”. So, the likes of these Imams feared fitna and deviation for themselves, but you the Miskeen possess that bravery to enable you to challenge ahlul bidah….!!! Many people say, “We sit with ahlul ahwaa and we take (from them), we distinguish between truth and falsehood, we take what is truth and abandon falsehood”, while he (i.e. the utterer of this speech) is a Miskeen who can neither distinguish between truth and falsehood nor is he in control of his heart. How many young peeople have been put to trial through this satanic view,  thus degraded, reverts back on his heels (into misguidanc) and depraved, and Allah’s Aid is sought. He falls prey in the arena of the people of fitan! Therefore, it is obligated to a student of knowledge not to (regard) himself safe from ahlul bidah, for indeed he is not more knowledgeable than Ayyoub and Ibn Seereen, nor can he reach their station and those who followed them.

[Slightly paraphrased excerpt from “Adh-Dhari’ah Ilaa Bayan Maqasid Kitab Ash-Shariah 1/192-193” by Al Allamah Rabee Bin Hadi Al-Mad’khal, may Allah have mercy upon him]

 

[10] Notification to Ahlul Bidah and The Mumayyi’ah: These Clarifications Are Coming Back!

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Fitnah, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Refutations, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Sufyan Ath-Thawree, may Allah have mercy upon him, said:

Whoever lends an ear to a person of Bidah has left the protection of Allah and is entrusted to it”. (i.e. the bidah)

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

The narration about fleeing from ahlul bidah and not to sit with them, nor to accompany them has preceded, therefore, whoever accompanies them and listens to their statements and does not reject them, will be destroyed alongside them. It is not permissible for you to lend an ear to them while saying, “I am a believer with strong Iman and I am well acquainted with the Aqeedah, and they cannot have an effect on me”. This is self-deception – trial for the people, because being distant and not listening to their false statements is safety. As for lending your ear to them, you will become worthy of being put to trial alongside them.

And regarding Sufyan’s statement: “And is entrusted to it”.

Al-Allamah Salih Al Fawzan commented:

(This is) because Allah safeguards the one who seeks safety from Him, while the one who listens to bidah is worthy of being put to trial through it. He is entrusted to it and is removed from the Protection of Allah. [Source: It’haaf Al-Qaaree. 2/316-317]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

Sufyan Ath-Thawree is one of the Imams of the Sunnah and illustrious figures of guidance. He may have derived this speech from the Messenger’s warning against sitting with evil people that would inevitably cause harm and lead to dangerous consequences. Whoever opposes the Messenger’s warning has exposed himself to evil and is entrusted to himself. It is said to the one who lends an ear to ahlul bidah, “Do not do this because indeed the Messenger forbade and warned you; the pious predecessors forbade and warned you about sitting with ahlul bidah and acquiring (knowledge) from them”.

So, once you say, “By Allah! I read, I listen, take truth and abandon falsehood”, similar to the well known principle at present though which many youth – who were following the path of the pious predecessors- have been made into a laughing stock; they came to them with this vile – corrupt – principle, saying, “Read from the books of Ikhwaan (1), the books of Tableegh (2), the books of ahlul bidah, Sufism (3) and the Rawaafid (4), accept the truth (from them) and abandon the falsehood. He (i.e. the one who reads etc) is a Miskeen (poor in his knowledge, resolve etc) – neither knows truth nor can distinguish between it and falsehood, thus, he approaches falsehood, considers it to be truth and accepts it; approaches truth, considers it to be falsehood and rejects it, and strays. Allah entrusts this person to himself, because had he adhered firmly to the Sunnah, listen to the Messenger’s guidance, the stance of the Messenger’s companions and the pious predecessors, preserves the good he has – meaning the Sunnah, he would have been saved; but he became deceived so Allah entrusts him to himself due to this self-deception and self-importance which some people embark upon. He depends on himself and considers himself a leader in knowledge, while he is an ignoramus, thus, he falls into the traps of people of misguidance- quickly deviates and become one of the people of misguidance because Allah forsakes and entrust him to himself.

And due to this, we say: the one who is not safe from falling into the traps of the people of misguidance, it is obligated to him to avoid the books of the people of bidah and (avoid) sitting with them, because indeed the Messenger warned against sitting with them and the pious predecessors warned against sitting with them, rather they held a consensus to boycott and ostracise them – not to expose oneself to them and their call, except the one who is well established in knowledge, the one with ability to establish the proof against them while being cautious, warning against sitting with them and not to incline towards them.

As for the weak – the Miskeen – who is shaken by the light wind and it makes him fall (i.e. the one who cannot repel the doubts of ahlul bidah), it is obligated to him to preserve the good that Allah has bestowed on him, because nothing can be equal to safety.

The one who has the ability and experience – able to call to the path of Allah with wisdom and persuade the people of falsehood, he embarks upon calling them, while not being in agreement with them, not sitting with them and flattering them; but rather he should be a Mujahid, a caller to the path of Allah, a sincere adviser, enjoining good and forbidding evil. This is one who embarks upon calling the people of falsehood (to truth) and clarifies the truth to them, then (if) one is guided, alhamdulil laah; but if not, he has established the proofs which Allah has obligated to the inheritors of the Prophets (i.e. the scholars) to establish.

The Prophets were callers to the path of Allah, they invited the unbelievers to (the truth) and called the sinners (to the truth), and you are one of the inheritors of the Prophets, therefore, call these (people) and establish the proofs against them, but we do not say that this task is for everyone – that every Tom, Dick, and Harry intermingles with ahlul bidah and advise them; rather we say that this is for the people of knowledge, those well established in knowledge, the strong ones. As for those other than them – the ignoramuses and the ones with weak personalities, we warn and tell them to be on guard against the outcomes that descend on the one who is deceived by himself, thus, he becomes one from ahlul bidah and misguidance. By Allah we know people from different Arab and Islamic countries who used to be upon good, then they were captured by this trick- meaning, read, read, take the truth and reject falsehood, and was not seen thereafter except that he was from the villains of ahlul bidah, waging war against ahlus sunnah, defending the people of falsehood. We ask Allaah for wellbeing. [Source: Awn Al-Baaree Bi-Bayaan Maa Tadammanahu Sharhus Sunnah Lil-Imaam Al-Barbahaaree. 2/ 970-972. slightly paraphrased]

Al-Fudayl Ibn Iyaad, may Allah have mercy upon him, said:

“Whoever sits with a person of bidah has not be granted wisdom”.

Al-Allamah Rabee, may Allah have mercy upon him, said:

The one who sits with ahlul bidah and incline towards them, there is no doubt that he is dim-witted and on the opposite side of wisdom. Sitting with ahlul bidah is dangerous, and we have mentioned to you several times the hadeeth: “The parable of good company and a bad company is only that of a seller of musk and a blacksmith”. (5) This is an urge (by way of a command) from the Messenger that one sits (with) the righteous – those who are free from misguidance and bidah, those who call to good, command good and forbid evil – warn against falsehood. These are ones to be accompanied, you will benefit from them in matters of sound creed, sound methodology, authentic narrations and (acquire) abundant good. As for ahlul bidah -and Allah’s Refuge is sought, you will find corrupt creed with them, fabricated narrations, baseless narratives and other calamities, which is the reason behind the deviation of many of those people who oppose the (sound Salafi Methodology).

By Allah, it is not appropriate for some scholars to sit with the people of desires because it may be that he has some knowledge, but shaky and weak in personality, thus, he strays through falsehood. By Allah, there is an example of this in history about a people who diverted from the truth (in some matters) even though they had knowledge. Among them was Al-Bayhaqi who was affected by Ash’ariyyah (6) and Abdur Razzaaq who was affected by at-Tashayyu (7)…many among them; rather many of those who were swept away by bidah, the reason was nothing else other than reading the books of ahlul bidah and sitting with the people of misguidance, thus many people in the Islamic societies deviated due to this intermingling, sittings, reading and what is similar to that.

When Ahlus Sunnah listened to their scholars, Allah protected them from being swept away by ahlul bidah, but when the scholars or some of the scholars fell short (or failed to act as required), authority lost, and the people became deceived by people of bidah and misguidance, the Islamic world was swept away by bidah. In the last century, ilhaad, Zandaqah, (8) communism, Baathism and secularism appeared, the people intermingled and strayed. The who intermingled with the heretics became a heretic, the one who intermingled with the callers to socialism became a socialist, the one who intermingled with the baathists became baathist, the one who intermingled with the Rawafid became Rafidi (9), the one who intermingled with the Soofiyyah became a Sufi, the who intermingled with the groups of illegal partisanship became an adherent to illegal partisanship (10) and so on. Had they held onto the likes of this Prophetic and Salafi guidance, Allah would have protected them, but they embarked upon error, so Allah entrusted them to themselves. [Awn Al-Baaree 2/ 2974-975]

Al-Allamah Salih al Fawzaan, May Allah preserve him, stated:

It is forbidden to visit the Mubtadi [an innovator in religious matters] and to sit with him, unless it is for the (purpose) of advice and rejection of what he is upon. This is because keeping his company has an evil effect and leads to spreading his enmity (i.e. his misguidance) to others. It is obligatory to warn against them and their evil if it becomes impossible to prevent them from practicing bidah. And if not, it is obligated to the scholars of the Muslims and those in charge of the affairs of the Muslims to prevent and restrain the Mubtadi’ah from their evil. This is because the danger they pose to Islam is great. It must be known that the nations of disbelief encourage the Mubtadi’ah to spread their bidah and aid them upon that to create divergent paths (i.e. disunite the word of the Muslims and create sects that are in opposition to the singular path of the pious predecessors in creed and Methodology). In this is termination of Islam and distortion of its image. And Allah knows best. We ask Allah to aid His Religion and make His Word Uppermost, and forsake the enemies. [Source: An Excerpt from “Al Irshaad ilaa Sahih Al-Ittiqaad War Raddu alaa Ahli Ash-Shirki Wal Ilhaad. Page 455]

1: http://www.ikhwanis.com/index.cfm

2: What are the core mistakes of the Tablīghi Jamā’at? They claim that they do not promote grave worship and other innovations. How is going out to the people for da’wah wrong? https://abukhadeejah.com/mistakes-tablighi-jamaat/

3: The Origin of Early Sufism Is From Basrah, Iraq: http://www.ibntaymiyyah.com/articles/dgfil-the-origin-of-the-sufis-is-from-basrah-iraq.cfm

“The Reality of Sufism: It’s Beginnings and Rise in the Muslim Ummah.” – Lessons in Aqīdah and Da’wah of Shaikh Sālih al Fawzān lecture by Abu Khadeejah: https://www.salafisounds.com/the-reality-of-sufism-its-beginnings-and-rise-in-the-muslim-ummah-lessons-in-aqidah-and-dawah-of-shaikh-salih-al-fawzan-lecture-by-abu-khadeejah/

4: The Devil’s Deception Of The Rāfidah Shī’ah — Know Their Beliefs From Their Own Source References: https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/

5: “The parable of good company and a bad company is only that of a seller of musk and a blacksmith”. The seller of musk will give you some perfume, you will buy some, or you will notice a good smell. As for the blacksmith, he will burn your clothes or you will notice a bad smell”. [Al-Bukhaari 5534 and Muslim 2628]

6: http://www.asharis.com/creed/

7: Tashayyu: Listen here – By Al-Allamah Muqbil Bin Hadi, may Allah have mercy upon him, regarding why Imam Abdur Razzaaq, may Allah have mercy upon him, was affected by something Tashayyu:

أما عبدالرزاق الصنعاني -رحمه الله- فقد دخل عليه شيء من التشيع، وقد قيل له: من أين لك هذا؟ مع أن أستاذيك أصحاب سنة؟ فقال: أتى إلينا جعفر بن سليمان الضبعي، وكان ذا هدي وسمت حسن فتأثرنا به فدخل علينا شيء من التشيع، ولم يبلغ به الحال إلى أن يتنقص الأئمة والخلفاء الراشدين والصحابة، بل هو سني من أهل السنة.
وقد جاء في ترجمة عبدالرزاق أنه قال في كلام عمر أنه قال: لفاطمة: جئت تطلبين ميراثك من أبيك وقال للعباس: جئت تطلب ميراثك من ولد أخيك. فقال عبدالرزاق: أنظروا إلى هذا الأحمق لم يقل: جئت تطلبين ميراثك من رسول الله -صلى الله عليه وعلى آله وسلم-.

فينظر هل ثبت عن عبدالرزاق أم لم يثبت، فإن ثبت فهو يعتبر خطأ لا يجوز أن يتبع عليه، وقد قال الإمام الذهبي: أن عمر تكلم بهذا الكلام بناء على قسمة الفرائض أن شخصا مات عن ابنة وعن عم، فما لكل واحد منهما؟ ولم يقصد أن يتنقص رسول الله -صلى الله عليه وعلى آله وسلم- بأنه ليس نبيا ولا رسول الله -صلى الله عليه وعلى آله وسلم-.

وأما الحاكم فقد جاء عنه بعض الانزواء وبعض الانحراف عن معاوية -رضي الله عنه-، وقد قال أبوطاهر عن عبدالله بن محمد الهروي أبي إسماعيل أنه قال: إمام في الحديث لكنه رافضي خبيث.

وقال أيضا كما في «العلل المتناهية» لابن الجوزي وقد ذكر حديث الطير أو حديثا غيره وذكر ابن الجوزي ما فيه من الضعف، ثم ساق بسنده إلى أبي طاهر المقدسي وهو محمد بن طاهر عن شيخه قال: لا يخلو الحاكم إما أن يكون جاهلا فهذا لا يؤخذ عنه العلم وإما أن يكون كذابا دساسا، وهذا أيضا لا يؤخذ عنه العلم.

والحق أنه لا يثبت لا ذا ولا ذاك، فالحاكم ليس بجاهل، عرفنا هذا من ترجمته، وعرف العلماء منزلته الرفيعة كما في «سير أعلام النبلاء» وفي «تذكرة الحفاظ» وفي «الإرشاد» للخليلي، فهو إمام متفق على جلالته.

فالحاصل أن بهما شيئا من التشيع لا يخرجهما إلى الرفض كما قال الحافظ الذهبي عند أن ذكر هذا الكلام عن أبي إسماعيل الهروي، قال: إن الله يحب الإنصاف ما الرجل برافضي ولكن به شيء من التشيع.

وقال المعلمي في «التنكيل» عندما ذكر كلام أبي إسماعيل الهروي: إمام في الحديث رافضي خبيث، قال المعلمي: لعل السجعة هي التي حملت قائلها إلى أن يقول ما قال. وما أشبهها بما كتب الصاحب بن عباد إلى قاض (بقم) -وهي بلدة كانت سنية ثم أصبحت رافضية- فكتب الصاحب بن عباد:

أيها القاضي بقم قد عزلناك فقم

فلما وصلت إلى القاضي تذكر ذنوبه ماهو الذي فعله؟ فلم يجد أنه أذنب ولا فعل شيئا، فقال: والله ما عزلتني إلا السجعة.

وأما عكرمة فقد رمي برأي الخوارج وليس بالقدر، فإن الذي رمي بالقدر هو قتادة، وقد دافع عن عكرمة الحافظ ابن حجر وبرأه وذكر في «فتح الباري» في الكلام على سبب نزول قول الله تعالى: ﴿إن الذين توفاهم الملائكة ظالمي أنفسهم قالوا فيم كنتم قالوا كنا مستضعفين في الأرض قالوا ألم تكن أرض الله واسعة فتهاجروا فيها فأولئك مأواهم جهنم وساءت مصيرا﴾ أنه قيل لعكرمة وقد سأله شخص: أأخرج مع هؤلاء الذين يخرجون؟ أي: للقتال، والقتال بين مسلمين، فقال له عكرمة: لا تخرج، ثم استدل بهذه الآية أي: لا تكثر سواد أهل الباطل ولا تخرج. قال: في هذا دليل على أن عكرمة لا يرى رأي الخوارج.

8: ilhaad: ilhaad: “Complete ilhaad” is to turn away from Islam completely and that is Major ilhaad, which exits a person from the fold of Islam, such as the ilhaad committed by communists, the idol worshippers and those similar to them. And Minor ilhaad does not exit a person from the Religion of Islam, such as turning away from some actions. Allah (The Most High) said:

 وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ

And whoever inclines to evil actions therein or to do wrong, him We shall cause to taste a painful torment. For further details, see link: https://www.ajurry.com/vb/forum/%D8%A7%D9%84%D9%85%D9%86%D8%A7%D8%A8%D8%B1-%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85%D9%8A%D8%A9-%D8%A7%D9%84%D8%B9%D8%A7%D9%85%D8%A9/%D8%A7%D9%84%D9%85%D9%86%D8%A8%D9%80%D9%80%D8%B1-%D8%A7%D9%84%D8%B9%D9%80%D9%80%D8%A7%D9%85/13722-%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%A5%D9%84%D8%AD%D8%A7%D8%AF-%D9%88%D9%83%D9%8A%D9%81-%D9%8A%D9%83%D9%88%D9%86-%D8%A7%D9%84%D8%B4%D8%AE%D8%B5-%D9%85%D9%84%D8%AD%D8%AF-%D9%81%D9%8A-%D8%A3%D8%B3%D9%85%D8%A7%D8%A1-%D8%A7%D9%84%D9%84%D9%87-%D9%88%D8%B5%D9%81%D8%A7%D8%AA%D9%87-%D8%9F?t=13326

Zandaqah: Heresy

9: The Devil’s Deception Of The Rāfidah Shī’ah — Know Their Beliefs From Their Own Source References: https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/

10: Illegal Partisanship: To initate an idea that opposes the Qur’aan and the Sunnah, (establish) allegiance and enmity based upon it, this is illegal partisanship, even if is not initiated under an organisation. [Source: Kash As-Sitaar page 19-20 by al-Allamah Rabee, may Allah have mercy upon him]

Aid with no strings attached

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

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

Aid with no strings attached – Generosity of Ottoman Turks during “The Great Irish (Potato) Famine”

Abdullah ibn Amr reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth, and the One in the heavens will have mercy upon you.” [Sahih Abu Dawud 4941]

Potatoes have a special place in Irish culture, as for centuries the people of the Emerald Isle have depended on this tuber as a diet staple.

A seven-year famine in the 19th century, known as the Great Famine or Potato Famine, killed more than a million people in Ireland. The famine in Ireland, which was under British rule at the time, was triggered by the potato blight or late blight, a disease caused by a fungus-like organism causing collapse and decay.

The greatest single disaster Ireland has ever suffered – Gorta Mor in Gaelic – forced more than a million citizens to migrate to the U.S., but those who were too poor to go anywhere were doomed to die from starvation or illnesses that struck the weak and malnourished.

Observing the suffering, English philanthropist James Hack Tuke said people in the worst-affected areas were “living, or rather starving, upon turnip-tops, sand-eels and seaweed, a diet which no one in England would consider fit for the meanest animal.”

The worst year for the famine was 1847, as it saw no improvement in crop yields from the first two years of the plague. But it was at that time, the plague’s worst year – “Black ’47” – that unexpected aid arrived from afar.

Thousands of miles away, in the Ottoman capital Istanbul, Sultan Abdul Majid I was made aware of this great human suffering when his dentist, who came from Ireland, told him about the desperate situation. The sultan quickly offered 10,000 British pounds – just over a million pounds at current values, or $1.3 million – to be used to help the starving people of Ireland.

However, Queen Victoria had already aided Ireland with 2,000 British pounds, and her advisors in London refused to accept any offer exceeding the monarch’s aid.

Faced with this dictate, the unwillingly slashed his original offer of aid and sent Ireland 1,000 British pounds instead.

However, he had a fierce desire to extend more help for this humanitarian cause. “He was eager to do more, and that’s why he ordered three ships to take food, medicine and other urgent necessities to Ireland,” said Levent Murat Burhan, Turkey’s ambassador in Dublin, describing what happened next.

Speaking to Anadolu Agency (AA), Burhan said the historic aid operation was done on the sly, as the British navy would not allow any foreign ships to dock at harbors in either the capital Dublin or Cork.

“So the Ottoman ships had to travel further north and deliver the aid to the harbor of Drogheda,” Burhan said.

The aid was delivered to the wharves of Drogheda on the coast of the River Boyne, and it is especially in that place that the generosity of the Ottoman Empire is still remembered by the locals, 173 years later.

Visitors to Dublin museums can come across memorials and information about this unforgettable aid from the Ottoman Turks, but a plaque on the wall of a central Drogheda building, unveiled in 1995 by Mayor Alderman Godfrey and then-Turkish Ambassador to Ireland Taner Baytok, reads, “The Great Irish Famine of 1847 – In remembrance and recognition of the generosity of the People of Turkey toward the People of Ireland.”

During a 2010 visit to Ankara, Ireland’s then-President Mary McAleese expressed the Irish people’s gratitude for the aid, saying that the people of Drogheda had “incorporated into their coat of arms your own beautiful emblems, beautiful crescent and star, and they are there to the present day.”

Apart from the plaque of gratitude in the center of the town, the crescent and star are engraved on stones and painted on a wall.

But perhaps the most significant evidence of the aid and the local gratitude for it comes in a letter signed by local dignitaries of Drogheda. Ambassador Burhan showed AA a copy of the letter in his official room in Dublin. The letter reads: “We, as Irish nobles, dignitaries and people, submit our gratitude to the Ottoman Sultan for his generous assistance to us due to famine disaster. It is inevitable that we apply for other countries’ assistance to get rid of the threat of hunger and death.

The answer given to assistance call generously by the Ottoman Sultan has also been a model for the European countries. Thanks to this accurate behavior, many people have been relaxed and got rid of death. We submit our gratitude on behalf of them and pray for the Ottoman Sultan and his country not to face any disasters as we do.”

Irish novelist James Joyce referred to the Sultan’s aid in his work, Ulysses. “Even the Grand Turk sent us his piasters”.

Excerpt from Daily Sabah (Turkish Online News)

[46a] Ascent and Decline of The Ottoman Empire

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

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

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

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

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

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

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

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

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

“Kamal Bey was from many of those individuals who often associated themselves to the “New Ottomans. He was a very contradictory man; neither did his family life align with his personal life, nor did his literary life align with his intellectual life. You may be certain that a person is either able or unable to do something, but you can never ascertain this when thinking about Kamal Bey, because he himself is not acquainted with himself. You can say that he is one of those rare personalities with a split personality, each one different from the other depending on his mood. Those who are closely acquainted with him know that when he had a good relationship with the Şhiraa family, he wrote about Ottoman History; but when that connection was corrupted, he wrote: “Only a dog would trust the service of an unjust hunter.” Indeed, he is a man who changes as he wishes. He can be a very sincere person and you can make him -within hours – hold your views, but you’ll not be able to know the number of hours or days during which he would carry those thoughts. [End of quote] [Source: An Excerpt from “Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhood Wa Asbaab As-Suqoot 6/500-502]

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

To be continued InShaAllah

Some Examples From The Imams of Guidance and Piety – Nurturing Genuine Love, Affection and Respect

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

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

Mujahid, may Allah have mercy upon him, said: “A man passed by Abdullah ibn Abbas, may Allah be pleased with him and his father, so he said: ‘This man loves me.’ It was asked, ‘How do you know that?’ He replied, ‘I love him.'” [1]

Abu Idris Al-Khawlanee, may Allah have mercy upon him, reported: I entered the Damascus Masjid in Syria, then saw a young man with bright teeth and people were gathering around him. When they differed about something, they refer back to him and took his opinion. I asked about him and was told “This is Mu’adh Ibn Jabal”. So, I gave him Salaam and said, “By Allah! I love you for the sake of Allah”. He said: “For Allah’s sake?” I said: “For Allah’s sake”. He said: “For Allah’ sake?!” I said, “For Allah’s sake”. He held my cloak, got me close to him and said: “Rejoice, for indeed I heard Allah’s Messenger, peace and blessings of Allah be upon him, say, ‘Allah, The Mighty and Majestic, said: “My love is guaranteed for those who love one another for My sake, those who sit together for My sake, those who visit one another for My sake, and those who spend on one another for My sake”. [2]

Humayd reported from Al-Hasan, may Allah have mercy upon both of them, that Abu Ad-Dardaa, may Allah be pleased with him, said: “Be a scholar, or a learner, or one who loves (knowledge and its carriers) or one who follows (the truth). And do not be the fifth?” He (Humayd) said: “I said to Al-Hasan, I who is the fifth?” He said: “A Mubtadi”. [3]

A man said to Shahr ibn Hawshab: “Indeed, I love you”. He replied: “Why can you not love me, while I am your brother in faith upon Allah’s Book, your helper in the religion ordained by Allah and my livelihood is given by other than you”.(i.e. Allah) [4]

Imam Adh-Dhahabi, may Allah have mercy upon him, stated about Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, “He has those who loved him among the scholars and the righteous, as well as among soldiers and rulers, merchants and dignitaries, and the general public loves him. This is because he is benefits them day and night with his tongue and pen. [5]

Taj Ad-Deen As-Subki, may Allah have mercy upon him, said: “I was often in the company of Adh-Dhahabi, may Allah have mercy upon him, going to him twice daily, in the morning and in the afternoon. As for al-Mizzi, I would only go to see him twice a week. The reason for this was that Adh-Dhahabi showed me great affection and kindness, to the extent that anyone who knew my situation with him would know that he did not love anyone as much as he loved me. I was young at that time and this had a great impact on me”. [6]

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [7]

Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and both of them were Taabi’een”. [8]

Al-Marwazi [may Allah have mercy upon him] said, “Abu Abdillah [Imam Ahmad – may Allah have mercy upon him] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam [may Allah have mercy upon him] came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. [9]

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. [10]

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [11]

Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [12]

Imam As-Sadi, may Allah have mercy upon him, stated about the Mu’allimeen (teachers):

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. [13]

https://salaficentre.com/2025/07/28/we-recall-this-supplication-when-humans-compete-aimlessly-to-receive-the-love-of-others/

[1] Al-Ikhwan page 75 by Ibn Abee Ad-Dunya, may Allah have mercy him.

[2] Ahmad 22030

[3] Jami Bayan Al-Ilm 1/142. By Ibn Abdil Barr, may Allah have mercy upon him.

[4] Kitab Uyun Al-Akhbar 3/15

[5] Ar-Radd Al-Wafir 34

[6] Tabaqat Ash-Shafi’iyyah 10/398

[7] Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215

[8] Taareekh Dimashq 25/367

[9] Al-Aadaab Ash-Shar’iyyah 1/416

[10] Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198

[11] Siyar A’laam An-Nubula a 9/566

[12] Siyar A’laam An-Nubula 11/317

[13] An Excerpt from Nurul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu’aamalaat Wal Huqooq Wal Aadaab, page: 57-58

Hizbiyyah

Written by Abdullah Jallow on . Posted in Articles, Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam.

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah have mercy upon him, said:

Everyone who opposes the Methodology of the Prophet and His Sunnah (a) is considered part of the misguided groups. Unlawful Partisanship does not require (specific) conditions; Allah referred to past nations as unlawful partisanship groups, and He referred to the Quraysh as an unlawful partisanship group when they united and allied with various groups. They did not have an organisation or anything, thus it is not a condition to be an organisation in order to be (classified) an unlawful partisanship group. However, if this group organises itself, it increases in evil.

Blind (bigoted) allegiance to a specific thought (or idea) that contradicts Allah’s Book and the Messenger’s Sunnah, and (establishing) allegiance and enmity based on it, this is unlawful partisanship, even if not organised.

To adopt a deviant thought (or idea) and gather people around it, this is an unlawful partisanship group, regardless of whether it is organised or not. To adopt a deviant thought (or idea) and gathering people around it, this is an unlawful partisanship group, regardless of whether it is organised or not. As long as they unite for a cause (or behind someone) in opposition to the Quran and Sunnah, this is an unlawful partisanship group. The disbelievers who waged war against the Prophet did not have the organisational structure present today; nevertheless, Allah referred to them as unlawful partisanship groups. How is this so? It is because they banded together for falsehood and fought against the truth. (Allah says):

كذبت قبلهم قوم نوح والأحزاب من بعدهم وهمت كل أمة برسولهم ليأخذوه وجادلوا بالباطل ليدحضوا به الحق

The people of Nuh (Noah) and the confederates after them denied (their Messengers) before these, and every (disbelieving) nation plotted against their Messenger to seize him, and disputed by means of falsehood to refute therewith the truth. [Ghafir Ayah 5]

They are referred to as unlawful partisanship groups due to forming groups. Quraysh gathered the tribes of Ghatafan, Qurayza, and various other tribes, but they were not organised in the form of an organisation. They came together and Allah referred to them as unlawful partisanship groups, thus the Surah (regarding their affair) was named “Surah Al-Ahzab.” Were those unlawful partisanship groups organised (i.e. under an organisation)? It is not a condition that an unlawful partisanship group has to be organised (or under an organisation). If it believes in a false idea – argues, disputes, and allies for the sake of it, this is an unlawful partisanship group. Should this (commitment) become more structured (organised or under an organisation), with the mobilisation of wealth etc, it would undoubtedly deepen its unlawful partisanship and become one of the astray groups. And Allah’s refuge is sought. (1)

Listen to Hizbiyyah Is Not From Salafiyyah By Shaikh Abu Khadeejah – may Allah preserve him.

Part 3: To Abandon Innovations, Hizbiyyah (Partisanship), Differing, Sectarianism, and Establishing the Call to Unity: Imām Ahmad bin Hanbal’s Usūl As-Sunnah (The Foundations of the Sunnah) with the explanation of Shaikh An-Najmi.

——————————————

(a) Shaikh Rabee: Establishment of Proof in Declaring a Person to be an Innovator https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

(1) Paraphrased https://rabee.net/alfatawi/%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%AD%D8%B2%D8%A8%D9%8A%D8%A9%D8%9F-%D9%88%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A3%D9%86-%D9%81%D9%84%D8%A7%D9%86-%D8%B9%D9%86%D8%AF%D9%87-%D8%AD/

[14] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in Articles, History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him.

He was born in Kufa in the year 107 AH. He pursued hadith while young — a boy. He met the great scholars and acquired abundant knowledge from them. He mastered and excelled in it, compiled and authored works, and lived a long life. People gathered around him and the highest chains of transmission reached him. People traveled to him from lands, and he connected the grandchildren with the forefathers.

He heard (Hadith) in the year 119 AH, the year 120, and after that. He heard from Amr ibn Dinar and narrated from him a lot, and from Ziya ibn ilaqah al-Aswad ibn Qays, Ubaydullah ibn Abee Ziyad Ibn Shihab Az-Zuhree, Āṣim ibn Abee al-Nujud, Abu Isḥaq al-Sabee’ee, Abdullah Ibn Deenaar, Zayd ibn Aslam, Abdul Malik ibn Umair, Muḥammad ibn al-Munkadir, Abu az-Zubayr, Ḥuṣayn ibn Abdur Raḥman, Salim Abu al-Naḍr, Shabeeb ibn Gharqadah, Abdah ibn Abee Lubabah, Ali ibn Zayd ibn Jud’aan, Abdul Kareem al-Jazree, ʿAṭaa ibn as-Saaʾib, Ayyoub As-Sakhtiyaanee, al-Alaa ibn Abdur Rahman, Qaasim Ar-Rijaal, Manṣur ibn al-Muʿtamir, Yazee ibn Abee Ziyaad, Hishaa ibn Urwah, Ḥumayd al-Ṭaweel, Yaḥya ibn Saʿeed al-Anṣaaree, Abu Ibn Ajlaan, Ibn Abee Layla, Sulaymaan al-Aʿmash, Musa ibn Uqbah, Suhayl ibn Abee Ṣaaliḥ, Abdullah ibn Abee Nujayḥ, Abdur rahman ibn al-Qaasim, Umayyah ibn Ṣafwaan al-Jumaḥee, Jaamiʿ ibn Abee Rasheed, Ḥakeem ibn Jubayr, Abdulah Ibn Abdir Rahman Ibn Abee Ḥusayn, Abu az-Zinaad, Abdullah ibn Dhakwaan, Abdul Azeez ibn Rufay, Isḥaq ibn Abdillah Ibn Abee Ṭalḥah, Ismaa’eel ibn Muḥammad ibn Saʿd…..And he was the sole narrator from a number of the great scholars.

Those who narrated from him include: al-Aʿmash, Ibn Jurayj, and Shuʿbah — and these were among his own teachers — as well as Hammam ibn Yaḥya, al-Ḥasan ibn Ḥayy, Zuhayr ibn Muʿaawiyah, Ḥammaad ibn Zayd, Ibraaheem Ibn Saʿd, Abu Isḥaq al-Fazaaree, Muʿtamar ibn Sulaymaan, Abdullah ibn al-Mubaarak, Abdur Rahmaan ibn Mahdee, Yaḥya al-Qaṭṭaan, Ash- Shaafi’ee, Abdur Razzaaq, al-Ḥumaydee, Saʿeed ibn Manṣur, Yaḥya ibn Maʿeen, Ali ibn al-Madeenee, Aḥmad ibn Ḥanbal, Abu Bakr ibn Abee Shaybah, Isḥaq ibn Raahawayh, Yunus ibn ʿAbdil A’la, Az-Zubair ibn Bakkār, and many others.

Among his senior students who narrated abundantly from him were: al-Ḥumaydee, Ash-Shaafi’ee, Ibn al-Madeenee, Aḥmad, and Ibraaheem ar-Ramaadee. Imam al-Shaafi’ee said: “Had it not been for Malik and Sufyaan ibn Uyaynah, the knowledge of Hijaz would have vanished”.

Ḥarmalah said: I heard Ash-Shaafi’ee say: “I have not seen anyone who possessed the tools of knowledge similar to Sufyaan ibn Uyaynah, and I have not seen anyone more reluctant to give legal verdicts than him”.

Abdullah ibn Wahb said: “I do not know anyone more knowledgeable in Tafseer than Ibn Uyaynah”.

Ali ibn al-Madeenee said: “Among the companions of al-Zuhree, there is no one more precise than Sufyaan ibn Uyaynah”.

Ibn Uyaynah said: “My father took me for Hajj while Aṭaa ibn Abee Rabaḥ was still alive”.

Mujaahid ibn Musa said: “I heard Ibn ʿUyaynah say: ‘I never wrote anything except that I memorised it before I wrote it'”.

Ibn al-Madeenee said: “Yaḥya al-Qaṭṭaan said to me: ‘None of my teachers remain except Sufyaan ibn Uyaynah and has been an imam for forty years'”.

Sa’need ibn Daawud reported from Ibn Uyaynah: “Whoever’s sin is from desire, forgive him; and whoever’s sin is from pride, fear for him. Adam sinned out of desire and was forgiven, but Iblees sinned out of arrogance and was cursed”

From Ibn Uyaynah’s sayings: “Zuhd is patience and awaiting death. Knowledge, if it does not benefit you, harms you”.

Uthman ibn Zaa’idah said: “I said to Sufyaan ath-Thawree: ‘From whom should we learn?’ He said: ‘Depend on Ibn Uyaynah and Zaa’idah'”.

Ibn al-Madeenee said: “I heard Ibn Uyaynah say: ‘I sat with Abdul Kareem al-Jazree for two years, and he would say to the people of his town: ‘Look at this boy asking me questions while you do not ask me anything'”.

Abu Ḥaatim ar-Raazee said: “Sufyaan ibn Uyaynah was an imam, trustworthy, and more knowledgeable in the hadith of Amr ibn Deenaar than Shu’bah. He and Malik were the most reliable among the companions of al-Zuhree”.

An Except from Siyar A’lam An-Nubula 8/455

To be continued InShaAllah

[2] Brief Biographies of Some Prominent Contemporary Scholars – Al Allamah Ali Nasir Al-Faqihi

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

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

He, may Allah have mercy upon him, was born in the village of Al-Manjarah, situated in the Jazan region, in the year 1354 AH. He spent his formative years there, where he completed his primary and secondary education.

From an early age, he engaged in numerous educational circles and studied under various scholars at the institutions established by Shaikh Abdullah Al-Qarawi in the southern region, with Shaikh Hafiz Al-Hakami, may Allah have mercy upon him, being one of his prominent instructors.

He pursued his academic endeavours diligently, ultimately earning a doctorate, specifically in Aqeedah, at King Abdul Aziz University, Makkah branch (now known as Umm Al-Qura University) in the year 1399 AH.

He entered the professional realm and occupied several significant positions throughout his academic journey, including:

– Dean of Library Affairs at the Islamic University of Madinah.

– Secretary-General of the Islamic University.

– Chairman of the Council for Islamic Advocacy.

– Faculty member in graduate studies.

Additionally, he served as a consultant at the King Fahd Complex for the Printing of the Holy Quran and as an instructor at the Prophet’s Mosque.

He actively participated in numerous conferences both domestically and internationally, such as:

– The conference on intoxicants and drugs held at the Islamic University.

– The conference commemorating the 15th Hijri century in the year 1400 AH, which was conducted in Sudan.

He has authored a collection of published research, printed works, and edited books, including:

كتاب الإيمان – لابن منده – ثلاثة مجلدات – تحقيق.

– كتاب التوحيد – لابن منده – مجلدان – تحقيق.

– الرد على الجهمية – لابن منده – جزء ـ تحقيق.

– الأربعين في دلائل التوحيد ـ للهروي ـ تحقيق.

– الإمامة والرد على الرافضة ـ لأبي نعيم ـ مجلد ـ تحقيق.

– الصفات والنزول ـ للدارقطني ـ تحقيق.

– الحيدة ـ للكناني ـ تحقيق.

– الصواعق المرسلة ـ لابن القيم ـ الجزء الأول ـ تحقيق بالاشتراك.

– منهج القرآن في الدعوة إلى الإيمان ـ تأليف.

– الفتح المبين ـ تأليف.

– الرد القويم البالغ على الكتاب المسمى بالحق الدامغ ـ تأليف.

– سلسلة الوصايات في الكتاب والسنة.

Alongside several research studies and articles that have been published in “the Islamic University Journal”.

Source: https://www.mimham.net/che-38

Al-Allamah Abdullah Al-Bukhari, may Allah preserve him stated: Today, Al-Allamah- the Murabbi (an Erudite Scholar who nurtures and guides the Ummah to the right path), the one who defended the religion ordained by Allah against the distortions of those who go beyond bounds, the distortions of falsifiers, and the (false) interpretations of the ignorant – has passed away. May Allah grant him forgiveness and elevate his status in Paradise alongside the Prophets, the Truthful, the Martyrs, and the Righteous, and excellent are those as companions. May Allah grant his family and children patience and solace, as well as Ahlus Sunnah.  “Indeed, we belong to Allah and to Him we shall return”.

https://x.com/dr_albukhary/status/1825800292023071117?t=Nq2sOW6cuOuxYuTkf23A_g&s=08

[45] Ascent and Decline of The Ottoman Empire

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

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

When Sultan Abdul Hamid ascended to the throne, he realised that schools and the education system were increasingly influenced by Western thought, with nationalism becoming the dominant matter in these institutions. Thus, he intervened in their affairs and directed them—through his political viewpoint—towards Islamic studies. He ordered the following: The removal of literature and general history from the curricula, as they served as vehicles for Western literature and the national histories of other peoples, which could negatively impact future generations of Muslims. The inclusion of lessons on jurisprudence, interpretation, and ethics in the study programs. A strict focus on teaching Islamic history, including the Ottoman period only.

He placed the state’s schools under his personal supervision and directed them towards the service of the Islamic University. He took an interest in women and established a house for female teachers, prohibiting their mingling with men. In this context, he defended himself against the accusations from the Committee of Union and Progress, which claimed he was opposed to reason and knowledge, stating: “If I were an enemy of reason and knowledge, would I have founded the university? If I were truly an enemy of knowledge, would I have established a house for our girls – who are no different from men – to train as teachers?!”.

He fought against the unveiling of women in the Ottoman Empire and criticised the infiltration of Western morals among some Ottoman women. On October 3, 1883, a government statement appeared in the newspapers of Istanbul, reflecting the Sultan’s personal perspective on women’s attire, as follows: “Indeed, some Ottoman women who have been seen in the streets recently are wearing attire that contravenes religious law. The Sultan has informed the government of the necessity to implement measures to eradicate this phenomenon, and he has also communicated the importance of women returning to the full legal hijab. [Footnote 1] Consequently, the Cabinet convened and made the following decisions:

A one-month grace period is granted, after which women are prohibited from walking in the streets unless they wear the traditional Islamic hijab. This hijab must be devoid of any embellishments or embroidery. After one month from the publication of this statement, it is the responsibility of the police to ensure the decisive enforcement of the decisions contained herein, and the enforcement agencies must cooperate with the police in this matter. The Sultan has approved this statement along with his governmental decisions. This statement will be published in newspapers and displayed in the streets”.

On the day following the publication of this statement, specifically on October 4th, the newspaper (Time) issued in Istanbul stated: “The Ottoman society, in general, supports this decision, and it is beneficial. He believed that women are not equal to men in terms of leadership. [Footnote 2]

He also defended the polygamy at a time when Ottoman media was raising objections to this issue. The Sultan stated: “Why do some intellectuals object to this matter, and why do they not raise objections to its existence in other places outside the Ottoman state, in certain parts of Europe and America?” He emphasised: “The principle of polygamy is permissible in Islam, so what does it mean to object to it?”. [Footnote 3]

He was in favour of women’s education, which is why he established a school for female teachers to train educators for girls. However, he opposed the mixing of men and women and was against women’s unveiling. [Footnote 4] During his reign, women had no say in state affairs, regardless of their significance; their role was confined to the home and the upbringing of future generations. He treated women with a rare dignity, exemplified by his stepmother, who nurtured and raised him when he ascended to the throne. His stepmother, who played a maternal role, can be likened to a queen in modern terms, as the queen in the Ottoman palace was the mother of the sultan, not his wife, unlike in other countries. Despite all this, on the day following Sultan Abdul Hamid’s ascension to the Ottoman throne, he met with his stepmother, whom he loved dearly, kissed her hand, and said to her: “”With your kindness, I did not feel the loss of my mother, for in my eyes, you are indistinguishable from her. I have made you the royal mother. This means that the word in this palace belongs to you. However, I implore you, and I am insistent on this request – do not interfere in any way with any state affairs, whether they are large or small!”

He established the Arab Tribes School in Istanbul to educate and prepare the children of the Arab tribes from the provinces of Aleppo, Syria, Baghdad, Basra, Mosul, Diyarbakir, Tripoli in the West, Yemen, Hijaz, Benghazi, Jerusalem, and Deir ez-Zor. The duration of study at the Arab Tribes School in Istanbul was five years- a boarding school, with the Ottoman state covering all student expenses, and each student received a vocation once every two years. The travel expenses for the students were also given by the state. The curriculum of the Arab Tribes School in Istanbul was as follows:

First Year: The Holy Quran, Alphabet, Religious Sciences, Turkish, Dictation and Military Training.

Year Two: The Holy Quran, Tajweed, Religious Studies, Dictation, Mathematics, Turkish, Handwriting Improvement and Military Training.

Year Three: The Holy Quran, Tajweed, Religious Studies, Dictation, Neat Handwriting,  Mathematics, Geography, French language and Military Training.

Year Four: The Holy Quran, Tajweed, Religious Studies, Arabic Morphology, Persian, Writing, and Turkish Grammar, Geography, Mathematics – Neat French Handwriting and Military Training.

Year Five: The Holy Quran, Tajweed, Religious Sciences, Arabic Grammar, Persian, Ottoman History, Ottoman Rules, Turkish Reading and Writing, Turkish Conversation, Geography, Arithmetic, Geometry, Calligraphy, General Knowledge, Health Preservation, Principles of Bookkeeping, French, French Handwriting, Drawing and Military Training.

An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/471-474

[Footnote 1]

Understanding the Muslim Dress Code: Modesty for Men and the Hijāb for Women (Islam 4.5 and 4.6)

Al-Albāni on the Niqāb of the Muslim woman, whether it is wājib or not, the permissibility of uncovering her face and hands―and the danger of displaying her beautifications in public.

[Footnote 2]

Justice and Equality in Islam (Islam 6.1)

[Footnote 3]

Polygamy (Polygyny): Would it better to be one of a few wives instead of being on your own? (Islam 5.5)

[Footnote 4]

Free-Mixing between the sexes in Islam: A detailed discussion

Deeply Entrenched Profound Truthfulness and the Relentless Courage of Self-Scrutiny

Written by Abdullah Jallow on . Posted in Aqeedah, Articles, Basics, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Husayn Bin Abdir Rahmaan narrated: I was with Sa’eed Bin Jubair when he said, “Who amongst you saw a shooting star last night?” I said, “I did”. Then I said, “I was not in prayer, but was stung by a scorpion”. He said, “Then what did you do?” I said, “I performed Ruqyah…” [1]

Question: Why did Husayn Bin Abdir Rahman mention that he was not in prayer after informing Sa’eed Bin Jubayr that he saw the shooting star last night?!

Answer:

Imam Sa’di, may Allah have mercy upon him, said, “This is because the pious predecessors were far removed from praising a person for something he does not possess”. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: He (Husayn) made this statement to prevent people from thinking that he was engaged in prayer, thus he is praised for what he did not do. This is the opposite of what some people do, as they rejoice when others think they were praying. This behaviour reflects a deficiency in one’s Tawhid. Husayn’s statement is not viewed as showing off, but rather as a virtuous deed. It is not comparable to someone who avoids acts of obedience due to the fear of showing off, as Shaytan manipulates them and convinces them to abandon good deeds due to fear of showing off. Instead, one should perform acts of obedience, but nothing should be in your heart that you desire to be seen by people. [3]

Al-Allamah Salih Aala Ash-Shaykh, may Allah preserve him, said, “He (Husayn) uttered these words due to his fear that those who were present may assume that he saw the shooting star during his prayer. Thus, he disclaimed any association with it. This highlights the virtue of pious predecessors, their eagerness for sincerity, distance from ostentation, and adorning oneself with something not possessed”. [4]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: O my brothers! Sincerity is a mighty affair. It is obligated to a Muslim to protect it and self-reflect at all times. One of the pious predecessors: “I used to think that the hadith required an intention [i.e. sincerity when seeking hadith in general], but then I realised that every hadith requires an intention.” So, when you convey or speak, do you desire praise from the people or do you desire the Face of Allah? Do you desire that it is said, “He is a scholar, intelligent, a jurist”, or do you seek the pleasure of Allah and fulfill the duty you bear? [5]

Read: https://abukhadeejah.com/chapter-36-concerning-riya-showing-off-ones-good-deeds-kitab-at-tawheed-ibn-abdul-wahhab/

[1] Saheeh Muslim 220
[2] An Excerpt from “Al-Qawlus Sadeed Sharh Kitaab At-Tawheed”. page 77
[3] An Excerpt from “Al-Qawlul Mufeed Alaa Kitaab At-Tawheed”. 1/97
[4] An Excerpt from “Al-Qawl Al-Mufeed Alaa Kitaab At-Tawheed”. 1/162
[5] An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 53-55