In The Name of Allah, The Most Merciful, The Bestower of Mercy.
A Team of Wild Guessers at it again
They said, “We have killed the Messiah, son of Maryam, Allah’s Messenger”
https://salafidawahmanchester.com/2024/12/25/they-said-we-have-killed-the-messiah-son-of-maryam-allahs-messenger-part-1/
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Exalted, said:
وَمَا عَلَّمْنَٰهُ ٱلشِّعْرَ وَمَا يَنۢبَغِى لَهُۥٓ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ
And We have not taught him (Muhammad) poetry, nor is it befitting for him. This is only a Reminder and a plain Quran. [Yasin 69]
Allah, The Exalted, clears His Prophet Muhammad, peace and blessings be upon him, of the accusations made by the polytheists that he is a poet, and that what he brought forth is poetry. He said:
وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ
“And We have not taught him (Muhammad) poetry, nor is it befitting for him” to be a poet. This in essence is an impossibility for him, as he is guided and righteous, while poets are misguided and are followed by the misguided. Allah eliminated all doubts which the misguided attributed to His Messenger, and that neither could he write nor read poetry, and that poetry is not something He has taught him, nor is it fitting for him.
إِنْ هُوَ إِلَّا ذِكْرٌ
“This (i.e. what he recites) is only a Reminder”.
Meaning, this matter he has brought is nothing other than a reminder through which those who possess understanding are reminded all the religious (obligations and recommendations) comprehensively. It reminds the intellects to reflect on what Allah has instilled in them regarding the command of all that is good and the prohibition of all that is repugnant (or evil).
وَقُرْآنٍ مُبِينٍ
“and a plain Quran”.
Meaning, clear in what requires explanation. Thus, the subject has been omitted to indicate that it elucidates all truth through detailed and general proofs, (as well as clarify in detail and general) the falsehoods and their refutations, and also revealed to His Messenger.
An Excerpt from “Tafsir As-Sadi”.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Allah, The Exalted, said:
هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ ٱلشَّيَٰطِينُ
تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ
يُلْقُونَ ٱلسَّمْعَ وَأَكْثَرُهُمْ كَٰذِبُونَ
وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلْغَاوُۥنَ
أَلَمْ تَرَ أَنَّهُمْ فِى كُلِّ وَادٍ يَهِيمُونَ
وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَذَكَرُوا۟ ٱللَّهَ كَثِيرًا وَٱنتَصَرُوا۟ مِنۢ بَعْدِ مَا ظُلِمُوا۟ وَسَيَعْلَمُ ٱلَّذِينَ ظَلَمُوٓا۟ أَىَّ مُنقَلَبٍ يَنقَلِبُونَ
Shall I inform you (O people!) upon whom the Shayatin (devils) descend? They descend on every lying (one who tells lies), sinful person. Who gives ear (to the devils and they pour what they may have heard of the unseen from the angels), and most of them are liars. As for the poets, the erring follow them; see you not that they speak about every subject (praising others right or wrong) in their poetry? And that they say what they do not do. Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds, and remember Allah much, and reply back (in poetry) to the unjust poetry (which the pagan poets utter against the Muslims). And those who do wrong will come to know by what overturning they will be overturned. [Ash-Shu’araa 221-227]
After Allah freed the Prophet that the devils do not descend on him, He also cleared him of any association with poetry, stating: “As for the poets”, Meaning, shall I not also inform you regarding the condition and established traits of the poets, for indeed “the erring follow them” away from the path of guidance, while embracing the path of deviation and destruction. Thus, they themselves are upon error and you will find that their followers are all misguided and corrupt individuals. [1]
Based on the apparent meaning of the verse, most poets behave in this manner; they say what they do not practice. They speak about every subject (praising others right or wrong) in their poetry. You see them speaking here and there without truth, instead imagining things and the speaking about them, or lying due to personal needs or other motivations. [إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ – Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds].
Allah made them an exception. They are the ones whose poetry is both good and beneficial, such as Hassan Ibn Thabit, the poet of the Messenger, Ka’b Ibn Malik, Abdullah Ibn Rawaha, and other poets of the believers. Then those after them during the era of the Tabi’un and the followers of the Tabi’un to the present day of ours. The poetry of the believers is both beneficial and valuable, as the Prophet stated, “Indeed, there is wisdom in poetry.” The Prophet instructed Hassan to lampoon the Quraysh and the disbelievers, saying: “For it (i.e. lampooning them) is more severe against them than the raining arrow.” He said: “O Allah! Aid him (i.e. Hasan) with the Ruhul Qudus”. (i.e. Jibreel). The poetry from a believer in defense of truth and in condemnation of falsehood is something (commanded or recommended), and its composer is thanked and rewarded. These are the ones referred to in Allah’s statement: “Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds]. [2]
Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, stated:
Allah’s Messenger, peace and blessings of Allah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allah’s Messenger said, “Lampoon the Quraish, for it will hurt them more than arrows”. He sent word to Ibn Rawaahah, saying, “Lampoon them”. So, he lampooned them but it was not good enough. Then he sent word to Kab Bin Malik, then he sent word to Hassaan bin Thaabit. When he entered upon him, Hassan said, “Now you have sent for this lion who wreaks vengeance then waves his tail about”, then he stuck out his tongue and moved it. He said, “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn”. Allah’s Messenger said, “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarizes my lineage for you”. Hassan went to him, then he came back and said, “O Allah’s Messenger! He has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from among them as a hair is drawn out of the dough”. Aishah said, “I heard Allaah’s Messenger say to Hassan, “The Ruhul Qudus (i.e. Jibreel) will continue to support you, so long as you are defending Allah and His Messenger”. She said, “I heard Allah’s Messenger say, “Hassan has lampooned them and has satisfied himself and others”. [Sahih Muslim Number 2490]
Al-Baraa’ah Bin Aazib narrated that he heard Allah’s Messenger of Allah saying to Hassan Bin Thaabit, “Lampoon them and Jibril is with you”. [Al-Bukhari 3213]
Thus, when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, the people of truth cannot except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. [3]
[1] Tafsir As-Sadi
[2]https://binbaz.org.sa/fatwas/14482/%D8%AA%D9%81%D8%B3%D8%B1-%D9%82%D9%88%D9%84%D9%87-%D8%AA%D8%B9%D8%A7%D9%84%D9%89-%D9%88%D8%A7%D9%84%D8%B4%D8%B9%D8%B1%D8%A7%D8%A1-%D9%8A%D8%AA%D8%A8%D8%B9%D9%87%D9%85-%D8%A7%D9%84%D8%BA%D8%A7%D9%88%D9%88%D9%86
[3] An Excerpt from Bayaan Maa Fee Naseehati Ibraaheem Ar-Ruhayli Minal Khalal Wal Ikhlaal. Pages 23-25
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Sultan Abdul Aziz (1277 – 1293 AH / 1861 – 1876)
He ascended to the throne following his brother in the late year of 1277 AH. During his reign, a revolution erupted in the island of Crete, which was suppressed in 1283 AH /1863. The Suez Canal was inaugurated in 1385 AH / 1869, and during the early years of his rule, the Judicial Regulations magazine and the Maritime Trade Law were published. He traveled to Europe and contemplated taking advantage of the rivalries among European nations; however, he discovered that they were united in their opposition to the Ottoman Empire, viewing it as an Islamic state. The Europeans could not shake off the deep-seated animosity rooted in their history, although they often disagreed among themselves based on their individual interests.
They were determined to exert pressure on the Ottoman government to continue its reform efforts and purported advancement along Western lines, European thought, and secular principles. Sultan Abdul Aziz was committed to following the path established by his father, Mahmud II, and his brother, Abdul Majid. He retained all officials responsible for implementing the reforms. Among the most significant administrative reforms during his reign was the enactment of the Provincial Law in 1281 AH (1864). Additionally, a Supreme Judicial Court, known as the Council of Judicial Decisions, was established. In 1385 AH (1868), a State Council modeled after the French system was created, referred to as the Council of State, which had the crucial responsibility of discussing the budget.
In the field of education, a secondary school was established in 1285 AH /1868, known as “Galatasaray.” The curriculum offered at this institution was superior to that of other secondary schools, with all subjects taught in French, except for the Turkish language. The primary objective of founding this school was to produce a group of young individuals capable of fulfilling public service roles. The student body comprised individuals from various religious backgrounds, predominantly Muslims, but also included Greeks, Armenians, who were Christians, as well as a number of Jews. In fact, the school attracted a significant number of students, reaching a total of 600 in 1869, encompassing Muslims, Christians, and Jews.
Despite the reform measures implemented during the reign of Sultan Abdul Aziz, European nations deemed them insufficient as evidence of the Ottoman Empire’s genuine desire for reform. They believed that the efforts to improve the conditions of Christian subjects and to eradicate the widespread corruption within the administrative and governmental systems were inadequate. Many contemporary observers in Europe viewed these corrupt practices as a significant threat that could ultimately lead to the collapse of the state. [Footnote a]
Many English contemporaries, along with others, believed that the dissolution of the Ottoman Empire had become inevitable due to its failure to adopt European reform methods. In 1865, British Foreign Secretary Lord Clarendon stated that the only way to improve the situation of the Ottomans was to completely remove them from existence. This sentiment underscores the animosity that Christians held towards the Ottoman Empire, which had previously defeated them, particularly following the conquest of Constantinople. [Footnote b] The Ottoman Empire failed to adopt European reform principles due to the complete disconnection between European ideals and the principles of the Ottoman state, which were derived from the Book of Allah and the teachings of His Messenger.
The Deposition of Sultan Abdul Aziz:
He had traveled to Europe, where he observed the collusion among European nations against the Ottoman Empire. He sought to take advanatge of the existing conflicts of interest between Western European countries and Russia to benefit the Ottoman state. Consequently, he began to frequently invite the Russian ambassador to Istanbul. This action alarmed the European powers, leading them to spread rumours about his extravagance and wastefulness. Ultimately, Mehmed Pasha succeeded in deposing him and, along with his associates, orchestrated his assassination in the year 1293 AH / 1876. Medmed Pasha was a member of the Donmeh Jews, [Footnote c] and Masonic propaganda promoted him throughout the Arab and Western regions as a great hero and the champion of reform and freedom within the Ottoman Empire, earning him the title of “Father of the Constitution.” His supporters utilised various media outlets, including newspapers, magazines, and radio broadcasts, to elevate his status, leading him to attain high-ranking positions such as the governorship of Syria and Iraq, as well as the Grand Vizier, the highest office in the Ottoman Empire. Subsequently, he began to undermine and sabotage the system, driven by his Jewish and Masonic affiliations. He, along with the global Masonic network of Donmeh Jews, established the “Committee of Union and Progress,” which adopted the same emblem as Masonry and set its headquarters in Blanick. Eventually, some of his actions were revealed to Sultan Abdul Hamid, who subsequently arrested him, dismissed him from his position, and later exiled him. [Footnote d]
The assassination of Sultan Abdul Aziz can be attributed to his outright rejection of Western constitutions and customs that were incompatible with Islamic values. He made significant strides in reforming the Ottoman Empire, particularly in the military sector. He strengthened the army by replacing outdated weaponry with modern arms, sourcing the necessary equipment from the finest weapon manufacturers in Europe. Additionally, he implemented military organization based on contemporary standards and established military units composed of members from various tribes and provinces, equipping forts and castles with the most advanced artillery available.
The Ottoman Empire’s artillery became a benchmark for advancement, thanks to the reforms implemented by Dar al-Madani al-Tubkhana, where modern equipment and machinery were introduced. This transformation enabled the production of all types of new weaponry. Additionally, significant improvements were made in the naval sector, with Ottoman experts replacing foreign specialists despite their objections and those of their countries. Under his leadership, the Ottoman Empire emerged as one of the leading maritime powers globally. He initiated the dispatch of naval missions abroad, procured armored vessels, and established several factories for their production, as well as for machinery and boilers. The Izmit manufacturing facility regained its former glory, while numerous shipyards were renovated. He also founded the Journal of Judicial Regulations and worked diligently to uphold justice, holding accountable high-ranking officials such as Khosrow Pasha, Atif Pasha, and Tahir Pasha. This commitment to justice and reform was evident to the public, but it did not sit well with European nations, which preferred a state of oppression that would hasten the empire’s decline.
Furthermore, he implemented financial reforms, mandated a balanced budget, abolished outdated financial lists, and settled the state’s debts, leading to a monetary system and a more organized financial situation. European nations were alarmed by the rapid actions taken by this sultan, which disrupted their plans to eliminate the “sick man” of the East. Consequently, they devised a conspiracy to depose and subsequently assassinate him. The origins of the conspiracy surrounding the assassination of Sultan Abdul Aziz can be traced back to a well-orchestrated plan devised by the consuls and representatives of European nations in the Ottoman capital. They executed this plan through their agents, who were influenced by their ideologies, including prominent figures in the government. Notably, the Freemason operative known as Mehmed Pasha admitted during his trial to his involvement in the deposition and murder of Sultan Abdul Aziz, a fact that is historically recognized and documented in various records.
An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/435-438
—————————————–
Footnote a: This tactic is widely recognized as one employed by the opponent, who instigates internal conflict and subsequently presents itself as a benefactor or rescuer, similar to a fireman arsonist.
Footnote b: Read on this link: https://salafidawahmanchester.com/wp-content/uploads/2021/05/Part-One_Our-Ottoman-Brothers_Ascendancy-And-Decline.pdf
Footnote c: One of the works written on this subject matter is the book title: “The Secret Jews” by Joachim Prinz 1973. ISBN 0-394-47204-7
Footnote d: The author offers limited information in this section about the degree of this individual’s participation in the sultan’s assassination. However, regardless of his level of involvement or collaboration with external enemies of the state, the seriousness of taking a Muslim’s life is well-known. The Prophet, peace and blessings of Allah be upon him, said: “The murder of a believer is a greater tragedy to Allah than the end of the world”. [Sunan al-Tirmidhi 1395]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Most Judacious of All Time
Allah, The Exalted, said:
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِّنَ الصَّالِحِينَ
وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ
وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُم مَّا كَانُوا يَعْمَلُونَ
أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ فَإِن يَكْفُرْ بِهَا هَٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَّيْسُوا بِهَا بِكَافِرِينَ
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ
And We bestowed upon him (i.e. Prophet Ibrahim) Ishaque (Isaac) and Ya’qub (Jacob), each of them We guided, and before him, We guided Nuh (Noah), and among his progeny Dawud (David), Sulaiman (Solomon), Ayub (Job), Yusuf (Joseph), Musa (Moses), and Harun (Aaron). Thus do We reward the good-doers. And Zakariya (Zachariya), and Yahya (John) and ‘Iesa (Jesus) and Iliyas (Elias), each one of them was of the righteous. And Isma’il (Ishmael) and Al-Yas’a (Elisha), and Yunus (Jonah) and Lout (Lot), and each one of them We preferred above the ‘Alamin (mankind and jinns) (of their times). And also some of their fathers and their progeny and their brethren, We chose them, and We guided them to a Straight Path. This is the Guidance of Allah with which He guides whomsoever He will of His slaves. But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them. They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad) who are not disbelievers therein. They are those whom Allah had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’an). It is only a reminder for the ‘Alamin (mankind and jinns).” [Al-An’aam. 83-90]
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
The Messengers are the most judicious among all of creation without exception, and their followers constitute the next most judicious group. Among the adherents of the scriptures and the great legislated laws, those who follow the Messengers are deemed the most judicious, with Muslims ranking highest among them. Among Muslims, the companions of Muhammad, peace and blessings be upon him, are regarded as the most judicious, followed closely by those who emulate their faith precisely. Furthermore, the people who steadfastly adhere to the authentic Sunnah of the Prophet and the sound reports passed down from him are considered the most judicious within the Muslim Ummah after the companions and those who have followed their example.
The clear proof to demonstrate that the Messengers are the most judicious among the entire creation is that the beneficial knowledge they conveyed, the righteous deeds, and beneficial guidance for both this life and the hereafter, have not been conveyed by others or even something close to it. There is nothing – from any perspective – that emerged from other judicious people that can be compared to what the Messengers conveyed concerning beneficial knowledge, righteous deeds and actions, and the beneficial matters of true well-being in both the present world and the afterlife. Whoever reflects on their life stories, both specific and general, their patience and perseverance, their abstention from the fleeting pleasures of this material world, their fervent desire to seek Allah’s pleasure and the eternal rewards promised in the hereafter, their pure manners, their unparalleled truthfulness among all beings, possessors of the purest hearts and souls, custodians of the greatest trust (namely, divine revelation and prophethood), the most honourable companions one could have, the purest in their inner-most conscience and their private matters, would not doubt that they are the most judicious among Allah’s creation without exception. It is undeniable that those who closely follow their example will inherit a greater share of judiciousness than others. [1]
Patience
Al-Allamah Abdur Rahmaan Bin Yahyah Al-Mu’allimee, may Allah have mercy upon him, stated:
Allah tested Prophet Ayyoub, peace be upon him, and Prophet Ya’qub, peace be upon him, when he lost his two sons [Yusuf and Binyameen- peace be upon them] as well as the effects of the severe grief in his heart. Allah said:
وَتَوَلَّىٰ عَنۡہُمۡ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبۡيَضَّتۡ عَيۡنَاهُ مِنَ ٱلۡحُزۡنِ فَهُوَ كَظِيمٌ۬
And he turned away from them and said: “Alas, my grief for Yusuf (Joseph)!” And he lost his sight because of the sorrow that he was suppressing]. [Yusuf 84]
Allah tested Muhammad, peace and blessings of Allah be upon him, during the early years of his (Prophethood) and obligated to him to call his people to abandon the Shirk and the misguidance they were nurtured upon by their forefathers. He made that clear to them in private and public- day and night. He approached them in their hangouts, gatherings, and towns, and carried on doing so for nearly 13 years whilst they inflicted severe harm on him, even though before this he lived for 40 years or more without being harmed. He was from a noble, honoured, and respected tribe – a noble, honoured, and respected household. He grew up with noble manners due to which he was honoured and respected by the people, but despite this, he was very modest.
The one with these qualities received severe harm and faced extreme hardship. This harm intensified with mockery- this one spat in his face and that one attempted to place his feet on his neck while he prostrated to his Lord (in prayer), and another person placed the intestines of a camel on his back while he prostrated, and such and such person grabbed the collar of his garment to strangle him. His uncle (Abu Lahab) followed him wherever he went and warned against him, saying, “He (i.e. Muhammad) is a liar. He is insane”. The foolish were incited against him and they pelted him with stones until blood flowed from his two feet. Others boycotted him and his close relatives – for a long time – so that they died out of hunger. Some people tortured his followers with various types of torture, and amongst them were those who were forced to lie down on the sand during the hottest time of the day and were denied water. One of them was burnt with fire until the only thing that extinguished the fire was the fat on his back. A woman amongst them was tortured, but when they realised that she would not renounce Islaam, they stabbed her in her private area and murdered her. All this torture was not due to anything else other than the fact that the Messenger was calling them to remove them from the darkness of Shirk and enter them into the light of Islaam- to remove them from corruption and enter them into upright conduct, distance them from the anger of Allah and guide them to the means of attaining Allah’s Pleasure, and remove them from the path of eternal punishment and guide them towards the path of permanent bliss. However, they did not pay attention to this although its proofs were very clear; rather the only thing that concerned them was that he was calling them to other than what they desired.
Also, Allah tested the Prophet, peace and blessings of Allah be upon him, through the death of his parents when he was very young, then the death of his grandfather, the death of his uncle who used to protect him, and the death of his wife who used to console him. The calamities did not cease, even though he is the leader of the children of Adam and the most beloved person to Allah.
Therefore, ponder on all of this to know – based on true knowledge – that the mutual rivalry – in which we engage and greedily exert ourselves to acquire the enjoyment of the worldly life – is nothing compared to attaining Allah’s Pleasure and eternal bliss in paradise. As for the misery and hardships of the worldly life which we flee from, they are nothing compared to Allah’s displeasure, His anger, and eternal punishment in the hell fire. Anas Bin Malik, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “A person amongst the inhabitants of Hell – who lived the most enjoyable life amongst the people of the world – would be dipped in fire only once on the Day of Resurrection and then it would be said to him, ‘O son of Adam! Did you find any comfort, did you happen to get any material blessing?’ He would say, ‘By Allah! No, my Lord’. Then a person amongst the people of the world would be brought – who lived the most miserable life (in the world) – from amongst the inhabitants of Paradise and he would be dipped once in Paradise, and it would be said to him, ‘O son of Adam! Did you face any hardship? Or had any distress fallen to your lot?’ He would say, ‘By Allah! No, O my Lord, never did I face any hardship or experience any distress’”. [Sahih Muslim. 2807] [2]
Sovereignty
The Greatest King of all Time Prophet Sulayman, peace and blessings of Allah be upon him, his father and all the Prophets
[1] An Excerpt from As-Sawaa’iq Al-Mursalah 4/1514]
[2] An Excerpt from ‘Aathaar Ash-Shaikh Al-Allamah Abdur Rahman Bin Yahyah Al-Mu’allimee. 11/311-313
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Christian Europe and its Church did not waste much time in capitalising on the circumstances of modernisation and reforms. Just seventeen days after the issuance of the decree, the first missionary expeditions departed from Marseille towards the Ottoman capital, carrying with them their hostile ideas towards Muslims and the Quran, which they accused of prohibiting education. The influence of these reforms quickly spread to the semi-autonomous Arab provinces of the Ottoman Empire. In Tunisia, Muhammad Bey issued the “Ahd al-Aman” in 1857, based on the following principles.
The modernisation efforts, initially a European desire supported by certain elite groups, evolved into official laws in which the Sultan committed to implementing necessary reforms to Westernise Islamic society. The conflict shifted from external pressure on the Ottoman state to an intense internal struggle, characterised by a clash between authorities that opted for, or were compelled to adopt, Western institutions and a society that resisted these changes, relying on scholars, jurists, and preachers who strongly opposed the modernisation movement on the grounds that it contradicted Islamic law. [Footnote a]
One of the most notable features of these reforms was that:
The initial official documents did not derive their authority from Islamic law; instead, they were based on a secular source of legislation inspired by European constitutional experiences. These documents included Western concepts such as “nation,” as reflected in the text, rather than using the term “Ummah.” This marked a significant step towards the separation of religion from the state. [Footnote b]
The concepts of “full security declaration,” “covenant of safety,” and “Council of Representatives,” along with other elements inspired by Western experiences, facilitated a form of legitimacy for the ongoing oppression of the general populace. Additionally, they paved the way for a class of Western merchants and missionaries to align Ottoman society with Western laws and missionary ideologies.
The constitutional framework established by Khedive Ismail and Hayreddin Pasha in 1876 marked a significant milestone in Islamic history. For the first time, a constitution inspired by the French, Belgian, and Swiss models—secular and civil in nature—was implemented within an Islamic state.
The reforms implemented by the Ottoman Empire officially set it on a path toward its decline as an Islamic state. The secularisation of laws, the establishment of institutions operating under civil regulations, and the departure from Islamic legislation in areas such as trade, politics, and economics undermined the Empire’s legitimacy in the eyes of Muslims. Furthermore, the Empire faced internal adversaries, as European encroachment in cultural, economic, and political spheres, coupled with the skepticism of Muslims and religious scholars regarding the state’s actions, initiated a conflict that would persist beyond the fall of the Ottoman Empire and continues to this day.
It is crucial to acknowledge what transpired. Sultan Abdul Hamid II documented his historical testimony in his memoirs, illustrating his efforts to save the Ottoman Empire as it faced significant challenges and was under siege. He was a ruler who understood the true nature of the modernisation movements, which were labeled as the “Reform Movement” to disguise their genuine intentions of aligning the Ottoman state with the West. Consequently, he faced opposition from constitutionalists and the Donme Jews, leading to his eventual deposition. In the later years of his reign, he wrote as a ruler stripped of his will, revealing the realities of renewal and reform:
“The changes they advocate for under the guise of reform will ultimately lead to our decline. One must question why our adversaries, who have made a pact with malevolence, specifically recommend this course of action. It is evident that they are fully aware that reform is a malady rather than a remedy, and it poses a significant threat to the very existence of this empire. If we are to consider implementing any reforms, we must take into account the prevailing conditions within the country and refrain from evaluating the situation based solely on the intellectual standards of a small group of officials. Additionally, we must acknowledge the skepticism of the scholarly class towards all things European. The Europeans mistakenly believe that the only path to salvation lies in wholly adopting their civilization. There is no doubt that our model of development differs from that of Europeans. We must evolve under natural conditions and through our own efforts, while also taking advantage of external circumstances in specific situations. It is profoundly unjust to be accused of opposing everything that originates from the West”.
The balance of justice has accurately assessed the Ottoman reform movement and the ways to benefit from Western civilization. I believe it is beneficial for the esteemed reader to understand Islam’s stance on Western civilization as well as other pre-Islamic cultures, and to explore how one can derive advantages from these civilizations.
The utilization of Western civilization, along with others, can be categorized into three types:
First: The adoption of industries, their foundations, scientific discoveries, experimental sciences, military advancements, and natural sciences such as mathematics, chemistry, physics, engineering, biology, and astronomy. This should be done after careful examination and purification from any influences of ignorance, and then restructured within a framework that aligns with Islamic principles. These elements fall into two categories: one that is obligatory to acquire and adopt, particularly those that are critically needed by Muslims, or those without which certain obligations cannot be fulfilled, such as weaponry and military systems relevant to the call to Islam and jihad. Therefore, anything that Muslims require—within permissible limits—in this area should be embraced and utilized, as Muslims have a rightful claim to it. [Footnote c]
The establishment of an Islamic state necessitates the use of permissible means, which include complete caution and full awareness. Allah has mandated that Muslims take necessary precautions, remain vigilant, and be self-sufficient, avoiding reliance on what is held by non-believers, regardless of the circumstances. [Footnote d]
The second point concerns imitation in acts of worship, beliefs, principles, concepts, perceptions, and philosophical views regarding the universe, life, and humanity, which are related to faith. These matters lack detailed explanation and are unequivocally prohibited. Seeking guidance from non-believers in these areas can lead to apostasy or disbelief if the imitator believes in their validity and adheres to them. At the very least, it is considered sinful due to ignorance of their true nature. [Footnote e]
The third point concerns the imitation of morals, behavioral patterns, etiquette, culture, thought, and artistic production, among other aspects. These matters may either conflict with the fundamental principles and rules of Islam or involve practices that the Sharia prohibits emulating from non-Muslims, rendering them impermissible. Alternatively, they may pertain to issues whose rulings are unclear, which at the very least makes them undesirable. Conversely, what is deemed a virtue within that civilization—though it is quite rare—might be permissible.
(Imam) Muhammad Amin Al-Shanqiti, in his work “Adwa’ Al-Bayan,” critiques the stance of Muslims towards Western civilization, stating that empirical evidence clearly indicates that Western civilization encompasses both beneficial and harmful aspects. The beneficial aspects are primarily material, showcasing advancements across various fields, which are evident and require no further explanation. The benefits it has provided to humanity are immense, particularly in terms of physical existence. Conversely, the harmful aspects stem from a complete neglect of the most crucial element of all goodness, which is the religious education of individuals and the refinement of their morals. He then stated, after discussing the ruling on benefiting from the useful aspects of it:
“The Messenger ﷺ benefited from the directions of a disbeliever, who, despite being a disbeliever, directed him on the path during the migration. This evidence clarifies that the appropriate stance of Islam and Muslims towards Western civilization is to strive to acquire its material advancements while being cautious of the rebellion it has fostered against the Creator of the universe, may He be exalted. This approach would lead to success in both this world and the Hereafter. Unfortunately, most individuals reverse this issue, adopting moral decline, detachment from religion, and distancing themselves from obedience to the Creator, without reaping any material benefits. Consequently, they lose both this world and the Hereafter, which is indeed a manifest loss”.
The wave of Western imitation surged powerfully during the period of decline and weakness within the Ottoman Empire, as destructive forces conspired against it from both within and outside. Faced with a sense of inferiority compared to the emerging Christian nations, the Ottoman state began to emulate these countries and adopted their new innovations. This coincided with a stagnation in Muslim thought and a departure from the original divine guidance. Consequently, they unwittingly drew from non-believers without understanding the reasons behind the advancements of those nations, failing to pursue genuine efforts to catch up through self-reliance and the contributions of the Muslim community.
A powerful wave of blind imitation began to surge, driven by irrational desires and internal deviations, as well as cunningly orchestrated efforts from abroad. Consequently, Islamic countries started to follow this path one after another, beginning with Turkey, followed by Egypt, the Levant, then Tunisia, Iran, and India.
A thorough examination of the history of nations and an analysis of their conditions reveal that imitation occurs between different nations and groups, leading to similarities, interactions, and amalgamations that weaken the distinctiveness and independence of the imitating nation. This results in a fragile national identity. According to the divine order established by Allah in creation, a weaker, subjugated nation often admires a stronger, dominant one. Through this admiration, it adopts the morals, behaviors, and lifestyles of the stronger nation, eventually extending to the imitation of its beliefs, ideas, culture, literature, and arts. Consequently, the imitating nation loses its intrinsic qualities and, if it had a civilization, it becomes dependent on others.
If the subjugated nation does not take initiative to rectify its situation and liberate itself through its own efforts and struggle against the burden of blind imitation, it will inevitably face decline, enslavement, and the complete loss of its identity. This will lead to severe social ailments such as humiliation, feelings of inferiority, and a lack of self-confidence. Additionally, it will result in political and economic dependency, as well as a pervasive sense of defeatism. For divinely guided nations with a sacred mission, such as the Islamic nation, imitating others diverts them from their true purpose.
It diverts their efforts and energies away from the path of Allah, burdening them with innovations, superstitions, and systems and laws not ordained by Allah. This leads them to ultimately abandon their mission and, consequently, to pledge allegiance to disbelievers and tyrants. Such actions signal the impending wrath and punishment of Allah, as illustrated in the stories of numerous nations in the Quran. [Footnote f]
An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/422-434
Footnote a: Imam As-Sadi, may Allah have mercy upon him, said:
Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls [i.e. upon excellent traits, manners, dealings, characteristics, sound creed etc] which are the determinants of [sound] rectification and success. What the Religion of Islaam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts [upon righteousness], urges towards virtuousness and prevents from depravity.
The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam.
Therefore, even if the worldly sciences rectify [some] affairs based upon that which [some] people know in detail, it will still not be equal [in perfection, excellence etc] to the knowledge of the Messengers [in the least]. It will neither reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done; for indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [An Excerpt from Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen. pages 45-50]
Footnote b:
Imam Muhammad Ibn Saaleh Al-Uthaymeen [may Allah have mercy upon him] said: What is intended by ‘Separation between religion and Siyaasah’ is that the ruler can do what he wants based on what he thinks is a means of fulfilling (responsibilities related to) affairs of the state, whether it agrees with Shariah or not; or even if what he does is based on the judgement of the religion, because the meaning of separation is to distinguish between two things and give them specific definitions. Therefore, in relation to this, the ruler looks at what he considers to be beneficial even if it opposes the Shariah. There is no doubt that this is a false and sinful statement, because the religion itself is Siyaasah and Siyaasah itself is the religion, but what we mean by Siyaasah is the Siyaasah that is based on equity and not oppression. The religion of Islam came to bring about wellbeing [and upright conduct] for the people in their behaviour towards their Lord and between themselves. It establishes the Rights of Allah, rights for the people- rights for parents, relatives, wives and the Muslims – in general. And even for non-Muslims, Islam has given them rights that are well-known to the scholars. It laid down the means and conditions for war and peace making, punishments for crimes – some of which are determined by way of specific texts and some are left to the jurisdiction of the ruler, as well as other affairs which clearly shows that Islaam in its entirety is Siyaasah. The root of this word Siyaasah is Saa’is and that is the person who is responsible for looking after the affairs of animals – fulfilling that which brings them wellbeing and repelling that which will harm them. This is Siyaasah. We find this meaning when we contemplate on affairs of the religion, and that Allaah has legislated – for the servants – things without which humans will not be able to establish [a fruitful, stable, orderly, safe] life, and forbade them from things that will corrupt their state of affairs – either affecting everyone or specific individuals. Therefore, in reality the entire religion is Siyaasah. And we are certain that anyone who separates Siyaasah from the Religion and establishes Siyaasah based on what he sees fit and what he forbids, then indeed his Siyaasah is corrupt, and it will cause more harm than good. If it rectifies one affair based on his limited [or deficient] opinions, then indeed it greatly corrupts from another angle. So, this makes it incumbent that one contemplates on the state of affairs of those who base their Siyaasah on their desires and opinions, and became distanced from the religion of Islaam, you will find -after contemplating – that either all that Siyaasah is corrupt or most of it, and that if it rectifies an affair from one angle, it corrupts from another angle. So, based on this, separation between Siyaasah and Religion is a sinful deed and it is obligated on the one who seeks to rectify himself and others that he does so only based on the religion of Islaam. [https://binothaimeen.net/content/7366 Paraphrased]
Footnote c: Imam As-Sadi, may Allah have mercy upon him, said:
Industrialization And Modern Inventions: Everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and [virtuous] manners, then indeed -in this era-, it has greatly declined. So, when this industrial advancement is devoid of sound religion and faith, it became a great harm from two angles:
Firstly: It beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided, for indeed a person might be from the most skillful in affairs related to the material world, whilst he is one of the most ignorant people in affairs related to the religion, virtuous manners and the [other] beneficial affairs in this life and the next.
Secondly: When these inventions are devoid of sound religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them, killing, destruction and other affairs related to it. Its regulators [or overseers] and scholars are unable to laydown – for humankind -a stable, just and good life, rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows that [to be the case]. Therefore all good is found in the sound religion and all evil is found in rejecting and willfully denying [Allaah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc. [An Excerpt from Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen. pages 45-50]
Footnote d: Imam As-Sadi [may Allah have mercy upon him] said:
Allah [The Exalted] said:
وأعدوا لهم ما استطعتم من قوة ومن رباط الخيل ترهبون به عدو الله وعدوكم
And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy]. [Surah Al-Anfaal. Ayah 60]
Allah commanded (Muslim rulers) to prepare everything that is feasible in terms of power, including political and mental fortitude, industries, weaponry, and everything else that is used to bolster (Muslim forces) and terrify enemies- all activities related to military strategy, military arts, diverse weapons, forts, and defences against the evils of the foes. Allah [The Exalted] said: [يا أيها الذين آمنوا خذوا حذركم – O you who believe! Take your precautions]. [Surah An-Nisaa. Ayah 71]
See how these teachings of the Islamic Shariah represent the only (correct course of action) and the most powerful means of implementing both internal and external policy! Muslims attain perfection and righteousness when they are guided by these fundamental principles and their subsidiary matters, (whereas) the deficiency that is anticipated and arises is owing to disregarding these affairs and not paying close attention to them.
And from Siyaasah Shar’iyyah (see footnote a), (we learn that) Allah guides people to establish matters of universal welfare. It is the duty of each group in society to gain in-depth knowledge of the reality of a particular aspect of this welfare, what it depends on, the avenues through which it can be achieved and perfected, and to use all reasonable efforts to deliver it as much as possible. Allah [The Exalted] said:
ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر
Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). [Surah Al Imran. Ayah 104]
Allah [The Exalted] said:
وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون
And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil). [Surah At-Tawbah. Ayah 122]
There is no question that seeking public welfare in the manner that Allah has instructed is the reason for religious and worldly perfection, as observed by everyone who is familiar with it.
Allah said:
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن
Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. [Surah An-Nahl. Ayah 125]
This involves preaching to Muslims who have violated certain aspects of the religion, as well as preaching to nonbelievers. Muslims are exhorted to perfect their religion, while unbelievers are called to accept Islam as the only way to rectification for humanity. This call should be based on wisdom, which is to adopt the approach that is most effective for achieving good, perfecting it, and eliminating or reducing evil in the context of time, location, people, and circumstances.
Preaching should also be carried out with fine admonition, and this admonition consists of an explanation and a clarification of what is good and bad, as well as highlighting the advantages of the good outcomes in this life and the next. Because of its inherent goodness as well as its pathways that are marked by kindness, leniency, forbearance, patience, etc., Allah described this preaching as a good admonition. Additionally, if an argument is necessary to persuade someone, it should be presented in the best manner possible. The arguer should appeal for the truth, demonstrate its beauty and the evil that results from its opposite, and address any doubts raised by the opponent. This should be done with polite words and excellent manners, not with force, harshness, callousness, or verbal abuse because those things can cause great harm. Allah said:
فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك فاعف عنهم
And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so overlook (their faults)]. [Surah Aal Imran Aayah 159] [An Excerpt from Ad-Deenus Saheeh Yahillu Jamee al-Mashaakil (The right religion is the answer to every problem)-Page 15-16]
Foontote e:
A case illustrating how poisonous ideas permeated minds of certain people within the Ummah.
Footnote f:
https://abukhadeejah.com/muslim-identity-honour-that-islam-brings-danger-of-following-non-muslim-culture/
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Saudi King Abdul Aziz, may Allah have mercy upon him, said:
What I command this society is that they hold onto the Rope of Allah.
وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا
And hold fast, all of you together, to the Rope of Allah (i.e. the Qur’an, the Sunnah and all affairs of the religion), and be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith). (Aal Imran 103)
Similarly I command them to give sincere advice to one another; for indeed the religion is (based) on sincere advice. It is an obligation to give sincere advice to the righteous, the wicked sinner, the young, the old, the rich and the poor; and not that it is given to a group and not another group, or a society and not another society. Indeed it is an obligation to give sincere advice to the whole world.
Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah’ pages 27
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
When the Muslims realised that the state equated them with Christians and Jews, replacing the principles of their sacred law with Christian regulations, and discarding their traditional attire in favour of that of the Christians, they felt a profound sense of discontent. They also perceived that Rashid’s government seemed to prioritise the interests of the Christians. This led to a significant backlash among the Muslims, prompting the Sultan and his officials to recognise the necessity of the removal of Rashid in light of the public outrage and their fear of a potential uprising from the Muslim community. [Footnote a]
The dismissal of Rashid Pasha did not halt the movement towards Westernization, which continued to import more systems and laws from the West, as the groundwork had already been laid and the doors opened for such changes. Although the opposition to Rashid Pasha and his constitution succeeded in removing him from power in 1841, he returned four years later in 1845, supported by a group of Freemasons who were focused on promoting secular transformation. Subsequently, he resumed his position as Grand Vizier in 1846, only to be dismissed again in 1858.[Footnote b]
The situation deteriorated significantly, prompting state officials to seriously consider change and reform. They found themselves with no option but to adopt the European model of reform and the Western approach to change that had begun to be implemented. This was particularly evident given that many of these officials had been sent abroad for political representation or military studies, especially in the absence of an Islamic reformer capable of restoring order and countering the advocates of intellectual invasion by embracing a serious reform based on Islamic principles. As the Turkish writer Professor Naji Bafal stated, the absence of a significant intellectual leader or a genuine social reformer in the Ottoman Empire for three to four centuries allowed superficial diplomats, captivated by the West, to take the stage. This led to a loss of spirit, a decline in intellect, a weakening of will, and a prevalence of imitation, resulting in a general state of paralysis. The ideas of intellectual invasion have spread among the majority of Turkish politicians and their governors, who have embraced Westernization and a departure from religious values. Notably, when the Iraqi scholar Al-Alusi visited the governor of Kirkuk, Ali Pasha, in 1267 AH, he praised him for his affection towards scholars, his respect for them, and his virtuous character. He then said, “It appears that he is not morally corrupt nor does he adopt any of the new Western ideologies, as I have not heard him mention anything about London or Paris in conversation! It is a blessing for the people of this region that their governor is free from such a stigma, a rarity in these unfortunate times!”
The reformist movement in the Ottoman Empire continued to strive for dominance across various sectors and institutions.
In any case, the key features of the Ottoman reform and renewal efforts revolved around three significant points: adopting Western practices concerning military organization and armament, as well as governance and administration, and steering Ottoman society towards a secular framework. The trend towards centralization of power in Istanbul and the provinces. The year of the issuance of the Kalkhanah script marked a significant event in European circles, as noted by a French missionary who stated: “The year 1839 was a remarkable one for French expansion in Turkey. It marked the beginning of reforms and the onset of organizational changes. As clergy, we will begin to take advantage of this timid liberalism and initiate a missionary effort for Catholic education.” Mr. Etienne, who led this mission, remarked, “This is our first opportunity to strengthen the triumph of faith that we will impart, especially since the Quran prohibits (Christian) teachings.” The first missionary group, consisting of seven clergymen, traveled to Istanbul on November 21, 1839. By the end of 1840, the sisters had established a home for orphans and classrooms, with the number of students reaching 230. By 1842, this figure had increased to 500. [Footnote c]
An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/420-422
Footnote a: Leaders are responsible for the welfare of the subjects and must strive to understand the situations of their people, as Imam Ibn Hajr, may Allah have mercy on him, stated: “It is incumbent upon a ruler to have a person who unveils to him the circumstances of the people in private, and this person should be trustworthy, reliable, smart and sensible, because calamity befalls a reliable ruler due to accepting speech of one who is not trustworthy”. [Fat’hul Baaree 14/234-236. Publisher: Daarus Salaam. 1st edition 1421AH (2000)] Nonetheless, if the leader fails in this regard, on does not embark upon rebellion. Read:
https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/
Footnote b: Changing officials is carried out with the intention of serving the public’s best interests. Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: “It maybe that a person is suitable for this specific job and not suitable for that job, therefore, it is obligatory to appoint- in every job – the one who is more suitable. Similarly, with regards to specific appointments, such as the position of headteacher and other than it, rather we can even say – if we wished – this in relation to a person’s responsibility in looking after the affairs of his family, that if he wants to give responsibility to his young children, he chooses the one who is more suitable. He does not choose – for example – the older one just because he is older; rather he chooses the one who is more suitable because it may be that the young one among his children is more suitable than those older than him”.
The Imam, may Allah have mercy upon him, also stated, “It is obligated to the ruler to appoint both the young and the older – appoint for a job the one who is more suitable and the one who will fulfil the requirements of this job. This necessitates fulfillment of trusts. As for the one who appoints someone who is close to him or his relatives or a noble person due to his nobility or because he has a high qualification, such as a doctorate and what is similar to that, and he is either untrustworthy or not suitable for the job, this is not permissible”.
The Imam, may Allah have mercy upon him, also stated: “If he were to say, “I am not able to know them by their characteristics. Are these certificates not the closest way to (judge) the competence of a person?” We say, “Yes, but if we find this man is untrustworthy or not suitable for job, it is obligatory to remove him and replace him with someone who is more suitable because this is necessary rulership, as Umar Ibn Al-Khattab and other than him amongst the Khulafaa, may Allah be pleased with them, removed those who were not suitable. Umar applied this principle in the khilaafah. He feared dishonour after his death, thus, he did not appoint a specific person, except that he said, ‘If Abu Ubaydah, may Allah be pleased with him, was alive, I would have given him the affair because the Prophet, peace and blessings of Allah be upon him, said, ‘The trustworthy man of this Ummah is Abu Ubaydah’”. [At-Taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Page 24-26]
It’s important to note that a ruler’s failure in their duties does not justify rebellion. Instead, scholars and those in positions of influence must follow the guidance of the Shariah to offer sincere advice. Read:
Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]
Footnote c: The way in which the remnants of the empire were slowly undermined by foreign influences serves as a reminder of the risks associated with complacency, a point emphasised by the upright and insightful scholars of the Ummah. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:
So it is not permissible for the Ulamaa to remain heedless of their plans (i.e. the enemies of Islaam), their actions, their publications, their missionary activities and their various calls (to the Muslims). And also the various poisons they are infusing – which are in opposition to the Qur’an and the Messenger (sallallaahu alayhi wasallam) and his Sunnah. And nor of what plans they have for (the destruction of) the beliefs and methodologies of Islaam. It is not permissible either, to remain heedless of their concentrated efforts to Christianize or secularize the Muslim youth. And along with that, the Muslim youth and the students are not able to oppose this plan and strategy. Rather it is necessary that the distinguished Ulamaa – those who are experienced and shrewd – it is for such people, in all the places to undertake this duty. So it is obligatory for some of the intelligent and ingenious people from the field of Aqeedah to be mobilised for opposing these plans. And likewise it is a must that the intelligent and distinguished from amongst the specialists in the Sunnah – that they be mobilised for the refutation of these and similarly the eminent and distinguished from amongst those in the fields of Orientalism for the refutation of the plans of the Orientalists.” (Ahl ul-Hadeeth, p.102)
He also says: “I myself believe that it is a benefit – rather it is of necessity – that we know what the enemies are planning for us, and that it is necessary for us to prepare (ourselves in strength) to destroy their plans. However, I do not exaggerate in this matter, rather my view is the view of our Ulamaa and they have all agreed upon this – that amongst the obligatory matters there are some that are Fard Ain and others that are Fard Kifaayah – and even if knowing the state of the enemies is harmful – it is still necessary for us to know it – but it is treated as Fard Kifaayah. When some attend to it, then the harm is removed from the rest” up until he said: “So I consider that there is no criticism for the Ulamaa and the students of knowledge who take great concern for preserving the Sharee’ah of Allah – in terms of the Book, the Sunnah and its understanding – for this is one of the duties of the Kifaayah actions. And I believe that these people are more superior, noble, truthful and of more benefit to Islam than those who are weak in their knowledge of the religion of Allaah or those who have no share in acquainting themselves with it.”
An excerpt from an article at www.salafipublications.com titled: The Salafis and Looking into the Affairs of the Ummah]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
King Abdul Hamid’s Minster and His Pursuit of Reformation
An Official Decree included the following provisions:
The abolition of the conscription system, along with the eradication of bribery and corruption. Equal treatment in military service for both Muslims and non-Muslims. Ensuring that all citizens of the state are treated equally, regardless of their religions or sects. Preservation of the rights and privileges enjoyed by leaders of non-Islamic communities. The elimination of the millet system barriers, allowing all citizens of the empire to enjoy equal Ottoman citizenship. To designate civil matters concerning Christian citizens to a mixed council composed of local residents and Christian clergy, which will be elected by the populace. To provide educational institutions for Christians, thereby granting them access to state employment opportunities. To permit foreigners to own land within the country, as the Sultan has pledged to seek European capital and expertise to enhance the nation’s economy.
Sultan Abdul Majid is recognised as the first Ottoman Sultan to officially endorse the Westernization movement within the Ottoman Empire. He mandated the state to adopt this movement and issued the Tanzimat Edicts in 1854 and 1856, marking the beginning of what is referred to as the Tanzimat Era. This term signifies the organisation of state affairs according to Western principles. With these edicts, the application of Islamic law was somewhat distanced, leading to the establishment of legal codes and the creation of institutions. The truth is that the Sultan was influenced by his minister, Rashid Pasha, who was aligned with Masonic philosophy. Rashid Pasha was responsible for preparing the next generation of ministers and statesmen, and with his assistance, these individuals contributed to the advancement of the Westernization efforts that he had initiated. [1] [end of quote]
The author highlights the rapid emergence of a new trend influenced by Western ideals, driven by the Sultan’s minister, Rashid Pasha, who is reportedly linked to Masonic philosophy. Firstly, the evidence supporting this individual’s connection to such philosophy is a distinct topic that remains inaccessible to us for accurate evaluation. Secondly, while the reforms he implemented in the name of the Sultan aimed to address equality and justice on behalf of all citizens, they would have also contravened Shariah law, as evidenced by the objections raised by the kingdom’s scholars. Lastly, any reform that breaches Shariah is would definately result in stagnation and vulnerability. Saudi King Abdul Azeez, may Allah have mercy upon him, stated: “Indeed, we do not seek after the revival (or reformation) that will deprive us of our (sound) religion and creed; rather we seek after the pleasure of Allaah [The Mighty and Majestic]. Whoever acts to seek the pleasure of Allaah, then indeed Allaah will suffice him and will be his Helper. The Muslims are not in need due to lack of reformation, rather they are in need of returning to that which the Salafus Saaleh [pious predecessors] were upon. Indeed, they distanced (themselves) from acting on that which has been revealed in the Book of Allaah and the Sunnah of Allaah’s Messenger, then they became immersed in evil and sins; so Allaah forsook them and thus they got to this situation – humiliation and degradation. Had they adhered to the book of Allaah and the Sunnah of Allaah’s Messenger, they would not have been afflicted with what has afflicted them – trials and sins- and they would not have lost their honor and (days of) glory”. [2]
Additionally, the author noted that Sultan Abdul Hamid I was influenced by his minister, Rashid Pasha. This is not surprising, as rulers are human beings who face significant and demanding responsibilities. Nevertheless, irrespective of the advisors surrounding them or their potential errors, Muslims have been provided with a clear methodology for engaging with their leaders. For further insights, refer to the work by Shaikh Abu Khadeejah, may Allah protect him, titled “Is the Tyranny of the Rulers a Reason for Rebellion? The Duty of a Muslim Towards the Muslim Leaders in Light of the Qur’ān, Sunnah, and the Scholars of the Salaf.”
https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/
https://abukhadeejah.com/ahlus-sunnah-wal-jamaah-believe-that-rebellion-against-the-rulers-is-forbidden/
Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]
To be continued…InShaAllah
[1] An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/419-420
[2] The Nation State of Tawheed And Sunnah: pages: 53-54
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Sultan Abdul Majid I
The author stated: He was slight build but possessed a keen intellect and a practical nature. He was also known for his compassion and is regarded as one of the noblests rulers of the Ottoman dynasty. He had a strong desire for reform and promptly implemented modern organizational changes. Additionally, he introduced numerous improvements to the Ottoman military. During his reign, there was significant advancement in sciences and trade expanded considerably. Many magnificent buildings were constructed, and telephone lines and railways were established during his time. [Footnote a]
He ascended to the throne following the death of his father, Sultan Mahmud II, in 1839, at the age of sixteen. His youth provided an opportunity for certain ministers to continue the reforms initiated by his late father in a Western style and to further introduce Western methods. Among these ministers, who presented themselves as reformers and sincere individuals, was Mustafa Rashid Pasha, who had served as the ambassador to London and Paris and rose to the position of Minister of Foreign Affairs towards the end of Sultan Mahmud II’s reign. His initial reform was the issuance of a decree from the Sultan known as the “Hatt-ı Şerif of Gülhane,” which was a proclamation issued from the Gülhane Palace in 1839, stating: “It is well known to the general public that our noble state has consistently upheld the noble principles of the Quran and the laws of Shariah since its inception. This commitment has led to the strength of our authority and the prosperity and development of its citizens reaching remarkable heights. However, over the past one hundred and fifty years, this situation has deteriorated due to a lack of adherence to the sacred law and the noble regulations, compounded by successive disasters and various challenges. As a result, the strength of our state has weakened, and its wealth has diminished”.
Subsequent data can be summarized as follows: [1] The complete protection of life, honour, and property of citizens, regardless of their religious beliefs. [2] Ensuring a fair method for tax distribution and collection. [3] Striving for justice and fairness in military conscription and its duration. [4] Equal rights and responsibilities for both Muslims and non-Muslims. A new era began, known as the era of Ottoman charitable reforms, which included the respect for public freedoms, property, and individuals, irrespective of their religious beliefs, and established the principle of equality for all religions under the law. On the island of Metelin, a group of Greek, Armenian, and Jewish religious leaders gathered. There, Rashid Pasha, a proponent of reform, addressed them on behalf of the Sultan, stating: “O Muslims, Christians, and Jews! You are all subjects of one Emperor and children of one Father. The Sultan treats you all equally.”
This decree and the constitution it supported, backed by Mustafa Rashid and a few close associates, did not receive any welcome or endorsement from the Ottoman Muslim public. Consequently, scholars expressed their disapproval and declared Rashid Pasha an unbeliever. They viewed the decree as fundamentally contradictory to the Quran, particularly due to its equal treatment of Christians and Muslims. They believed that this, regardless of religious considerations, would incite unrest among the Sultan’s subjects. The true objective was indeed what the Masonic movement had planned, which was to incite national sentiment among Christian populations against the state.
This decree fundamentally challenged the Aqeedah of loyalty and disavowal, sidelining significant aspects of Islamic law concerning the Dhimmis and the relationships between Muslims and non-Muslims. Notably, the issuance of the decree was the offer Britain and other European nations gave to the Ottoman Sultan in exchange for resolving the conflict with Muhammad Ali Pasha, the governor of Egypt, who sought independence and separation from the empire during the well-known crisis in Egyptian-Ottoman relations (1255-1257 AH / 1839-1841).
It is important to clarify that European pressure, particularly from Britain, was not the sole catalyst for the Tanzimat movement or the Ottoman reform and renewal efforts in the 19th century. Another contributing factor was the realisation among the state and those influenced by European culture and civilization of the necessity to reform and modernise the state apparatus, drawing inspiration from European systems while respecting Islamic legal principles. With this alarming statement issued by the state to foster closer ties with European nations, it reflected a departure from Ottoman traditions and a distortion of Islamic law. Both traditions and law do not permit Muslims and non-Muslims to enjoy equal rights under the care of the Caliph of Muslims. There must be a distinction among Muslims regarding their rights. This serious declaration indicates that state officials acknowledge that old traditions are no longer a valid measure for governance and that it is necessary to adopt Western methods, even if they conflict with religious laws and customs.
Rashid Pasha established a parliamentary council and introduced a penal code based on modern legal principles. He brought in a French expert to draft a contemporary legal framework for the state and enforced these laws with strict rigor, ensuring public compliance. Following this, he founded a new state bank and issued financial notes. In 1856, Sultan Abdul Majid I issued another decree reaffirming the principles previously announced by Rashid Pasha, while also granting additional privileges and protections to non-Muslim subjects of the state. This decree, known in Ottoman history as the Hatt-ı Hümayun, was bolder and more progressive than its predecessor, reflecting a greater inclination towards Western influences. [Footnote b]
An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/416-419
Footnote a: Read article by Shaikh Abu Khadeejah, may Allah preserve him. https://abukhadeejah.com/issues-which-arise-after-the-time-of-revelation-for-which-there-is-no-specific-text-al-masalih-al-mursalah-and-how-islam-is-applicable-in-every-age/#:~:text=Al%2DMas%C4%81lih%20Al%2DMursalah%20refers,to%20ensure%20general%20public%20benefit.
Footnote b: According to the author, the reformation aimed at revitalizing the remnants of the Ottoman Empire, but it seemed to have been hindered by a misunderstanding of Shariah principles. Interestingly, the reformer, acting on behalf of the Sultan, claimed that the empire’s past strength was rooted in its commitment to Shariah. However, the author points out that some of the reformer’s proposals actually contradicted these principles. It is clear that any successful reformation must align with Shariah. Regarding the rights of non-Muslims in an Islamic state, this topic is thoroughly explored in works like Ahkam Ahl Adh-Dhimmah by Imam Ibn Al-Qayyim, may Allah have mercy upon him. Thus, one would agree with the author that any aspect of the reformation that contradicts the established and infallible laws of Shariah, or attempts to address violations of non-Muslim rights but ultimately leads to further violations of Shariah, is certainly detrimental to wellbeing and safety. Indeed, Islam fosters a perfect relationship between Muslims and non-Muslims based on the infallible Shariah, independent of any reformer’s ideas or accomplishments. Concerning the rulings issued by the scholars of that era, we currently lack information on how significantly the reformer breached Shariah to justify takfir against him. Nevertheless, the approach of the righteous predecessors in interacting with rulers and their officials is well-documented. Read on this link by Shaikh Abu Khadeejah, may Allah preserve him.
https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/
https://abukhadeejah.com/ahlus-sunnah-wal-jamaah-believe-that-rebellion-against-the-rulers-is-forbidden/
https://www.salafipublications.com/sps/sp.cfm?subsecID=MSC05&articleID=MSC050004&articlePages=1
Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]
To be continued…InShaAllah