Skip to main content

[30] The Ascent and Decline of The Ottoman Empire

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

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

Sultan Abdul 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

The Path to Maximizing the Benefits of Our Supplications

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

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

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

The one whose goal in their supplication is to draw closer to Allah while also seeking to fulfill their requests has perfected many things, unlike the one who focuses solely on his request, which is the case for most people. Indeed, this  is a shortcoming and a missed opportunity in a significant virtue. And for this (virtue) then let those who compete, compete with each other (by hastening to piety and righteousness). This reflects the benefits of valuable knowledge, as ignorance hinders many individuals from achieving lofty aspirations and the (following the) beautiful paths (to success in this life and the next). (1)

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

Supplication is three types: The first type is to invoke Allah by His Names and Attributes, and this is one of the explanations of Allah’s statement:

  وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِہَا

And (all) the Most Beautiful [perfect] Names belong to Allah , so supplicate to Him by them]. [Al-A’raaf. 180]

The second type is that you invoke Allah for your need and due to your poverty, saying: “I am Your poor slave, the needy one, the one to be pitied, the one seeking help and refuge etc”.

The third type is that you ask for your need whilst not using the aforementioned two types of invocations.

The first invocation is more perfect and the second is more perfect than the third.  If an invocation gathers all three types, it will be most perfect and this is what the invocations of the Prophet usually comprised. (2)

(1) Al-Fatawa As-Sadiyyah page 43

(2) Jalaa Al-Ifhaam. 201

Look how they lie against themselves!

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Jahannam (Hell Fire), Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Shirk.

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

Allah, The Exalted, said:

وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا أَيْنَ شُرَكَاؤُكُمُ الَّذِينَ كُنتُمْ تَزْعُمُونَ

ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّا أَن قَالُوا وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

 انظُرْ كَيْفَ كَذَبُوا عَلَىٰ أَنفُسِهِمْ ۚ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ

And on the Day when We shall gather them all together, We shall say to those who ascribed partners in worship (with Us): “Where are your partners (false deities) whom you used to assert (as partners in worship with Allah)?” There will then be (left) no excuses or statements or arguments for them but to say: “By Allah, our Lord, we were not those who ascribed others in worship with Allah.” Look how they lie against themselves! But the (lie) which they invented will disappear from them. [Al-An’am 22-24]

“Look” with astonishment their condition; “How they lie against themselves”- Meaning, they tell a lie that ultimately lead to their own detriment, causing them immense harm. “But the (lie) which they invented will disappear from them”, such as those whom they ascribed as partners with Allah, and Exalted is Allah above this. (1)

“Look how they have lie against themselves,” through false excuses and declaring themselves innocent of Shirk. “But the (lie) which they invented will disappear from them” – Meaning, depart and cease, referring to the idols they once hoped for their intercession and support, but all of that proves futile on that day. (2)

(1) An Excerpt from Tafsir As-Sadi.

(2) An Excerpt from Tafsir Al-Baghawi

It’s attractive, but temporary

Written by Abdullah Jallow on . Posted in Jahannam (Hell Fire), Jannah (Paradise), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:

فَأَعۡرِضۡ عَن مَّن تَوَلَّىٰ عَن ذِكۡرِنَا وَلَمۡ يُرِدۡ إِلَّا ٱلۡحَيَوٰةَ ٱلدُّنۡيَا
ذَٲلِكَ مَبۡلَغُهُم مِّنَ ٱلۡعِلۡمِ‌ۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعۡلَمُ بِمَنِ ٱهۡتَدَىٰ

Therefore withdraw (O Muhammad) from him who turns away from Our Reminder (this Qur’an) and desires nothing but the life of this world. That is what they could reach of knowledge. Verily, your Lord it is He Who knows best him who goes astray from His Path, and He knows best him who receives guidance. [Surah An-Najm. Aayaat 29-30]

When it is the case that this is the abiding behaviour of these polytheists – that they do not have any aim to follow the truth; instead their only aim and intent is that which their souls desire, thus, Allah [The Exalted] commanded His Messenger [peace and blessings of Allah be upon him] to turn away from the one who has turned away from Allah’s Reminder- the Wise Reminder, the Great Qur’aan and the Noble News. They turn away from the beneficial subject matters and do not want except the worldly life, and this is the beginning and end of their desire. It is well known that a servant of Allah does not act except for something he wants, so their deeds are limited to the world, its pleasures and desires. This is where their knowledge stops and its purpose. As for those who believe in the Hereafter- those who testify to the truthfulness of it, the people of sound understanding and sound intellect, their utmost concern and desire is the home of the afterlife. Their sciences are the most virtuous and the loftiest, and that is knowledge taken from the Qur’an and the Sunnah of Allah’s Messenger. Allah knows who deserves guidance and guides him; and the one who is not deserving of it, he is left to himself and forsaken, thus, he deviates from the path of Allah. And due this due Allah said:

إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعۡلَمُ بِمَنِ ٱهۡتَدَىٰ

Verily, your Lord it is He Who knows best him who goes astray from His Path, and He knows best him who receives guidance – Meaning, Allaah [The Exalted] places blessings exactly where it should be. (1)

Allah (The Most High) informed us that the believer amongst the people of Pharaoh said:

يَـٰقَوۡمِ إِنَّمَا هَـٰذِهِ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا مَتَـٰعٌ۬ وَإِنَّ ٱلۡأَخِرَةَ هِىَ دَارُ ٱلۡقَرَارِ

O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever”. [Surah Ghaafir. Verse 39]

Mujahid [may Allaah have mercy upon him] narrated that Abdullah Ibn Umar [may Allaah have mercy upon him and his father] said: Allah’s Messenger [peace and blessings of Allah be upon him] took hold of my shoulder and said, “Be in this world as if you were a stranger or a traveler”. The sub narrator added: Ibn Umar Used to say, “If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death”. (2)

The Muslim is like a stranger in this worldly life; the stranger is one residing in a country other than his country. The worldly life is not the Muslim’s permanent place of residence; instead the Muslim’s permanent place of residence is paradise. He is in this worldly life to work for entry into Paradise. He takes what is needed from this world to aid him work for entry into paradise.

The Muslim is like a traveler in this worldly life: The traveler takes rest during his journey and then carries on travelling. He does not reside permanently in that place he stopped to take a rest. In the life of this world the Muslim is that traveler. In reality he is not a permanent resident in the worldly life because his time in it is very little. His nights and days take him towards the afterlife.

What is befitting the Muslim with regards to the days, nights, and his health etc! If you reach the morning do not delay good deeds till in the evening because it maybe that you will not reach the evening. If you reach the evening do not delay good deeds till the morning because it maybe that you will not reach the morning. Do not delay repentance and righteous deeds till another time.

As long as a person is in a state of good health and wellbeing, he is able to perform fasting, the night prayer etc; but when he becomes sick he is not able to perform fasting, the night prayer etc. Therefore, as long as Allaah has given you good health, then hasten towards righteous actions because a time will come in which you will be unable to perform them-either due to illness, old age, or senility. Prepare for death and what is to come after it. Allaah gave you this life in order that you busy yourself with what will benefit you in the afterlife. So do not spend your life in play and jest. (3)

Imam As-Sadi [may Allah have mercy upon him] said: The sensible person is in a position to have the Baaqiyaat As-Saalihaat as provision [i.e. the good righteous deeds that last and are better in the sight of Allah for reward and better in respect of hope in the Hereafter] together with his share in the worldly life with ease- by seeking aid in going out in the morning and midday and something of the night time. This is the foundation upon which he places his worldly affairs and the means to [accomplishing them]. And even when such [affairs] come to him late at night, he would pray and seek aid from his Lord and asks for that which brings about goodness in his religious and Worldly affairs.

He begins his day with good – recitation of the Qur’aan and acts of worship- to which one devotes himself in the morning; performs the five daily prayers in their earliest times and that which Allah makes easy for him to perform of good deeds, such as (optional) prayer, recitation of the Qur’an, remembrance of Allah, seeking knowledge and other than that. He engages his tongue in the Remembrance of Allah and in seeking forgiveness.

He pursues the means by way of which one seeks his livelihood such as trade, production of goods, farming and what is similar to them, whilst seeking the aid of his Lord in that. He suffices himself with the permissible means and turns away from that which Allaah has made unlawful. The intent behind this is to fulfil the individual obligations; to be (upon) self-sufficiency and having little or no need of the creation. If he does this or something closer to it, the result will be goodness and he will gain abundant reward [for the afterlife]. Also he does not forget his [lawful] share in the worldly life and it may be that Allah will bless him with contentment, which is true richness by way of which a good life is attained.(4)

The Prophet [peace and blessings of Allah be upon him] said: “What is the world to me? What am I to the world? Verily, the example of this world and myself is that of a rider who seeks shade under a tree, then he moves on and leaves it behind”. [Reported by Imaam Ahmad 3701 and others]

The Prophet [peace and blessings of Allaah be upon him] said, “What is the example of this worldly life in comparison to the Hereafter other than one of you dipping his finger in the sea? Let him see what he brings forth”. [Reported by Imaam Muslim 2858]

Allah [The Most High] said:

نَّمَا مَثَلُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ مِمَّا يَأۡكُلُ ٱلنَّاسُ وَٱلۡأَنۡعَـٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلۡأَرۡضُ زُخۡرُفَهَا وَٱزَّيَّنَتۡ وَظَنَّ أَهۡلُهَآ أَنَّہُمۡ قَـٰدِرُونَ عَلَيۡہَآ أَتَٮٰهَآ أَمۡرُنَا لَيۡلاً أَوۡ نَہَارً۬ا فَجَعَلۡنَـٰهَا حَصِيدً۬ا كَأَن لَّمۡ تَغۡنَ بِٱلۡأَمۡسِ‌ۚ كَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَتَفَڪَّرُونَ
وَٱللَّهُ يَدۡعُوٓاْ إِلَىٰ دَارِ ٱلسَّلَـٰمِ وَيَہۡدِى مَن يَشَآءُ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

Verily the likeness of (this) worldly life is as the water (rain) which We send down from the sky, so by it arises the intermingled produce of the earth of which men and cattle eat until when the earth is clad with its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, laws, etc.) in detail for the people who reflect. Allah calls to the home of peace (i.e. Paradise, by accepting Allah’s religion of Islamic Monotheism and by doing righteous good deeds and abstaining from polytheism and evil deeds) and guides whom He wills to a Straight Path.[Yunus. 24-25]

Allah [The Most High] said:

وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِيمً۬ا تَذۡرُوهُ ٱلرِّيَـٰحُ‌ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىۡءٍ۬ مُّقۡتَدِرًا
ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱلۡبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابً۬ا وَخَيۡرٌ أَمَلاً۬

And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything. Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allah’s obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope. [Al-Kahf. 45-46]

Allah [The Most High] said:

ٱعۡلَمُوٓاْ أَنَّمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا لَعِبٌ۬ وَلَهۡوٌ۬ وَزِينَةٌ۬ وَتَفَاخُرُۢ بَيۡنَكُمۡ وَتَكَاثُرٌ۬ فِى ٱلۡأَمۡوَٲلِ وَٱلۡأَوۡلَـٰدِ‌ۖ كَمَثَلِ غَيۡثٍ أَعۡجَبَ ٱلۡكُفَّارَ نَبَاتُهُ ۥ ثُمَّ يَہِيجُ فَتَرَٮٰهُ مُصۡفَرًّ۬ا ثُمَّ يَكُونُ حُطَـٰمً۬ا‌ۖ وَفِى ٱلۡأَخِرَةِ عَذَابٌ۬ شَدِيدٌ۬ وَمَغۡفِرَةٌ۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنٌ۬‌ۚ وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا مَتَـٰعُ ٱلۡغُرُورِ

Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment. [Al-Hadeed. 57]

Allah [The Most High] said:

زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٲتِ مِنَ ٱلنِّسَآءِ وَٱلۡبَنِينَ وَٱلۡقَنَـٰطِيرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ وَٱلۡخَيۡلِ ٱلۡمُسَوَّمَةِ وَٱلۡأَنۡعَـٰمِ وَٱلۡحَرۡثِ‌ۗ ذَٲلِكَ مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱللَّهُ عِندَهُ ۥ حُسۡنُ ٱلۡمَـَٔابِ
قُلۡ أَؤُنَبِّئُكُم بِخَيۡرٍ۬ مِّن ذَٲلِڪُمۡ‌ۚ لِلَّذِينَ ٱتَّقَوۡاْ عِندَ رَبِّهِمۡ جَنَّـٰتٌ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِينَ فِيهَا وَأَزۡوَٲجٌ۬ مُّطَهَّرَةٌ۬ وَرِضۡوَٲنٌ۬ مِّنَ ٱللَّهِ‌ۗ وَٱللَّهُ بَصِيرُۢ بِٱلۡعِبَادِ

Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Paradise with flowing rivers, etc.) with Him. Say: “Shall I inform you of things far better than those? For Al-Muttaqun (the pious) there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives) [i.e. they will have no menses, urine, or stool, etc.], And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves”. [Aal Imraan. 14-15]

Allah [The Most High] said:

 وَفَرِحُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا فِى ٱلۡأَخِرَةِ إِلَّا مَتَـٰعٌ۬

And they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment. [Ar-Rad. 26]

Allah [The Most High] said:

إِنَّ ٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا وَرَضُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَٱطۡمَأَنُّواْ بِہَا وَٱلَّذِينَ هُمۡ عَنۡ ءَايَـٰتِنَا غَـٰفِلُونَ
أُوْلَـٰٓٮِٕكَ مَأۡوَٮٰهُمُ ٱلنَّارُ بِمَا ڪَانُواْ يَكۡسِبُونَ

Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.); Those, their abode will be the Fire, because of what they used to earn. [Yunus. 7-8]

Allah [The Most High] said:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ مَا لَكُمۡ إِذَا قِيلَ لَكُمُ ٱنفِرُواْ فِى سَبِيلِ ٱللَّهِ ٱثَّاقَلۡتُمۡ إِلَى ٱلۡأَرۡضِ‌ۚ أَرَضِيتُم بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا مِنَ ٱلۡأَخِرَةِ‌ۚ فَمَا مَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فِى ٱلۡأَخِرَةِ إِلَّا قَلِيلٌ

O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allah (i.e. Jihad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter. [At-Tawbah. 38]

Allah [The Most High] said:

أَفَرَءَيۡتَ إِن مَّتَّعۡنَـٰهُمۡ سِنِينَ
ثُمَّ جَآءَهُم مَّا كَانُواْ يُوعَدُونَ
مَآ أَغۡنَىٰ عَنۡہُم مَّا كَانُواْ يُمَتَّعُونَ

Tell Me, if We do let them enjoy for years; and afterwards comes to them that (punishment) which they had been promised! All that with which they used to enjoy shall not avail them. [Surah Ash-Shu’araa. Verses 205-207]

Allah [The Most High] said:

وَيَوۡمَ يَحۡشُرُهُمۡ كَأَن لَّمۡ يَلۡبَثُوٓاْ إِلَّا سَاعَةً۬ مِّنَ ٱلنَّہَارِ يَتَعَارَفُونَ بَيۡنَہُمۡ‌ۚ

And on the Day when He shall gather (resurrect) them together, (it will be) as if they had not stayed (in the life of this world and graves, etc.) but an hour of a day. They will recognise each other. [Surah Yunus. Verse 45]

Allah [The Most High] said:

كَأَنَّہُمۡ يَوۡمَ يَرَوۡنَ مَا يُوعَدُونَ لَمۡ يَلۡبَثُوٓاْ إِلَّا سَاعَةً۬ مِّن نَّہَارِۭ‌ۚ بَلَـٰغٌ۬‌ۚ فَهَلۡ يُهۡلَكُ إِلَّا ٱلۡقَوۡمُ ٱلۡفَـٰسِقُونَ

On the Day when they will see that (torment) with which they are promised (i.e. threatened, it will be) as if they had not stayed more than an hour in a single day. (O mankind! This Qur’an is sufficient as) a clear Message (or proclamation to save yourself from destruction). But shall any be destroyed except the people who are Al-Fasiqun (the rebellious, disobedient to Allah)]. [Al-Ahqaaf. 35]

Allah [The Most High] said:

يَسۡـٴَـلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرۡسَٮٰهَا
فِيمَ أَنتَ مِن ذِكۡرَٮٰهَآ
إِلَىٰ رَبِّكَ مُنتَہَٮٰهَآ
إِنَّمَآ أَنتَ مُنذِرُ مَن يَخۡشَٮٰهَا
كَأَنَّہُمۡ يَوۡمَ يَرَوۡنَہَا لَمۡ يَلۡبَثُوٓاْ إِلَّا عَشِيَّةً أَوۡ ضُحَٮٰهَا

They ask you (O Muhammad) about the Hour, – when will be its appointed time? You have no knowledge to say anything about it; To your Lord belongs (the knowledge of) the term thereof? You (O Muhammad) are only a warner for those who fear it; The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning. [An-Naazi’aat. 42-46]

Allah [The Most High] said:

وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ يُقۡسِمُ ٱلۡمُجۡرِمُونَ مَا لَبِثُواْ غَيۡرَ سَاعَةٍ۬‌ۚ

And on the Day that the Hour will be established, the Mujrimun (criminals, disbelievers, polytheists, sinners, etc.) will swear that they stayed not but an hour. [Ar-Rum. 55]

Allaah [The Most High] said:

قَـٰلَ كَمۡ لَبِثۡتُمۡ فِى ٱلۡأَرۡضِ عَدَدَ سِنِينَ
قَالُواْ لَبِثۡنَا يَوۡمًا أَوۡ بَعۡضَ يَوۡمٍ۬ فَسۡـَٔلِ ٱلۡعَآدِّينَ
قَـٰلَ إِن لَّبِثۡتُمۡ إِلَّا قَلِيلاً۬‌ۖ لَّوۡ أَنَّكُمۡ كُنتُمۡ تَعۡلَمُونَ

He (Allah) will say: “What number of years did you stay on earth?” They will say: “We stayed a day or part of a day. Ask of those who keep account.” He (Allah) will say: “You stayed not but a little, if you had only known! [Al-Mu’minoon. 112-114]

Allah [The Most High] said:

يَوۡمَ يُنفَخُ فِى ٱلصُّورِ‌ۚ وَنَحۡشُرُ ٱلۡمُجۡرِمِينَ يَوۡمَٮِٕذٍ۬ زُرۡقً۬ا
يَتَخَـٰفَتُونَ بَيۡنَہُمۡ إِن لَّبِثۡتُمۡ إِلَّا عَشۡرً۬ا
نَّحۡنُ أَعۡلَمُ بِمَا يَقُولُونَ إِذۡ يَقُولُ أَمۡثَلُهُمۡ طَرِيقَةً إِن لَّبِثۡتُمۡ إِلَّا يَوۡمً۬ا

The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the Mujrimun (criminals, polytheists, sinners, disbelievers in the Oneness of Allah, etc.) Zurqa: (blue or blind eyed with black faces); In whispers will they speak to each other (saying): “You stayed not longer than ten (days).” We know very well what they will say, when the best among them in knowledge and wisdom will say: “You stayed no longer than a day!” [Ta Ha. 102-104]

And Allah’s Aid is sought and upon Him we place our reliance! (5)

[1] Tafseer As-Sadi.

[2]Bukhaari: The Book of Ar-Riqaaq Vol 8: Hadeeth Number: 6416

[3] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee sharh al-arba’een of Al-Allaamah Saaleh Al-Fawzaan (may Allaah preserve him) pages 285 287

[4] An Excerpt from Noorul Basaa-ir Wal Albaab Fee Ahkaam Al Ibaadaat, Wal Mu-aamalaat, Wal Huqooq, Wal Aadaab of Imam Abdur Rahmaan As-Sadi. Page: 65.

[5] An Excerpt from Al-Fawaa’id’ page 148-152.

Disease of the despots

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

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

Beware of the disease of the despots because pride [I], avarice, and envy were the first (sins through which) Allah was disobeyed. Raising yourself above your teacher is pride, [II] being arrogant towards the one who benefits you from amongst those who are below you is pride, [III] and falling short in acting upon knowledge is a sludge of pride and an indication of being deprived.

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

[I]The Prophet said, “Pride is to reject the truth and mock the people”. This refers to Shaytan’s behaviour when he was commanded to prostrate to Adam, but pride prevented him from doing so. He refused and was haughty.

[II] Raising oneself can either be by way of the tongue and it can also be by way of sentiments (feelings, attitude, etc). He (the student) may be walking with his teacher, while swaggering and saying, “I did this, and I did this”.

[III] Likewise, being arrogant towards the one who is below you in knowledge is pride. This also occurs with some of the students, and if someone below him in knowledge informs him of something, you find him arrogant and does not accept. We ask Allah for well-being because this type of pride is a lack of acting upon the knowledge one knows.

An Excerpt from ‘Sharh Hilyati Taalibil Ilm. 38-40. (1st Edition Rabi ul Awwal 1443AH)

Denial

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

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

Allah [The Most High] said:

[بَلِ ٱلۡإِنسَـٰنُ عَلَىٰ نَفۡسِهِۦ بَصِيرَةٌ۬ وَلَوۡ أَلۡقَىٰ مَعَاذِيرَهُ – Nay! Man will be a witness against himself; though he may put forth his excuses] [Al-Qiyaamah 14-15]

[بَلِ ٱلۡإِنسَـٰنُ عَلَىٰ نَفۡسِهِۦ بَصِيرَةٌ۬ – Nay! Man will be a witness against himself]- Meaning: A witness and accept facts about himself; [وَلَوۡ أَلۡقَىٰ مَعَاذِيرَهُ – Though he may put forth his excuses]- Meaning: Those excuses will not be accepted; rather it will confirm what [a person did], just as Allah stated: [اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا – Read your book. You yourself are sufficient as a reckoner against you this Day] [Al-Israa. 14]

Even if the servant of Allah denies or seeks excuses concerning what he did, his denial and excuse will not benefit him in anything; for indeed his hearing and sight, and all his limbs will witness against him concerning what he used to do, and that is because his time for a return to seeking Allah’s Pleasure had expired, just as Allah said:

[فَيَوۡمَٮِٕذٍ۬ لَّا يَنفَعُ ٱلَّذِينَ ظَلَمُواْ مَعۡذِرَتُهُمۡ وَلَا هُمۡ يُسۡتَعۡتَبُونَ – So on that Day no excuse of theirs will avail those who did wrong, nor will they be allowed (then) to return to seek Allah’s Pleasure] [Ar-Rum. 57] [1]

[بَلِ ٱلۡإِنسَـٰنُ عَلَىٰ نَفۡسِهِۦ بَصِيرَةٌ۬ -Nay! Man will be a witness against himself]- Meaning: He is a witness against himself and he knows what he did, even if he seeks an excuse and denies, just as Allah said: [اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا – Read your book. You yourself are sufficient as a reckoner against you this Day]. [Al-Israa: 14]

Ali Ibn Abee Talhah reported from Ibn Abbas regarding the meaning of the Ayah: [بَلِ ٱلۡإِنسَـٰنُ عَلَىٰ نَفۡسِهِۦ بَصِيرَةٌ۬ – Nay! Man will be a witness against himself]- by way of his hearing, sight, two hands, two legs and his (other) limbs. Qatadah said, ‘’He is a witness against himself’’. In another narration from Qatadah, he said, ‘’By Allah! If you wish to see him, you would see him looking at the faults and sins of the people, whilst being heedless of his own sins’’. [2]

[1] An Excerpt from ‘Taysir As-Sadi

[2] An Excerpt from ‘Al-Misbah Al-Munir Fee Tahdhib Tafsir Ibn Katheer’

A parable regarding the Prophet’s generosity, particularly during Ramadan

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

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

Ibn Abbas, may Allah be pleased with him and his father, reported: “The Prophet, p4ace and blessings of Allah be upon him, was the most generous amongst the people, and he used to be more so in the month of Ramadaan when Jibreel visited him, and Jibreel used to meet him on every night of Ramadan till the end of the month. The Prophet used to recite the Noble Qur’an to Jibreel, and when Jibreel met him, he used to be more generous than the gentle breeze [sent by Allah with glad tidings (rain)] in readiness and haste to do charitable deeds”. [Sahih al-Bukhari 1902]

Al-Allamah Zayn Ibn Al-Munir, may Allah have mercy upon him, said:

The intent behind the comparison between the Prophet’s generosity to the gentle breeze is that the breeze is mercy sent by Allah with rain falling everywhere – both on barren or fertile land. (Similarly), the Prophet’s exemplary behavior and kindness extend to all individuals—be they impoverished, wealthy and the self-sufficient—more than the rain that falls (after the arrival of the) gentle breeze.. [1]

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

The Prophet, peace and blessings of Allah be upon him, exemplified unparalleled generosity in his dealings with wealth and giving to the people, not that he was (only) generous after being asked. In the last year of his life, he met Jibreel on two occasions and completed the recitation of the Qur’an twice. This narration highlights the virtue of engaging in the study and recitation of the Qur’an during the night, particularly in the company of righteous individuals, scholars, and virtuous people. The Prophet engaged in recitation to attain the rewards bestowed by Allah. [2]

Extravagance Is Not Praiseworthy

Allah [The Most High] said:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayaateen (devils), and the Shaitan (Devil – Satan) is ever ungrateful to his Lord.

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

Shaytaan does not call the person except to every blameworthy habit. He calls him to miserliness and to refrain from spending, but when the person refuses to obey him, he calls him to overspending and extravagance; but Allah calls to what is most just and balance and He praises the person for that, as He, The One free from all imperfections, stated about His faithful slaves:

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

And those, who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes).'[Al-Furqaan. 67] [3]

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

“The limit of generosity is between two extremes and when one goes beyond its limits, it leads to extravagance and squander. And when a person is lacking in generosity, it leads to miserliness and tight-fistedness”. [4]

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

Those squanderers who waste meat and food and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouth full and a scrap of bread. They should fear Allah and to fear Him during their gatherings, and that they do not become the cause of Allah’s blessings being stopped. [5]

[1] An Excerpt from Fat-hul Bari Sharh Sahih Al-Bukhari. 4/150. Hadeeth 1902. Publisher- Daarus Salaam 1421 (Year 2000). 1st Edition)

[2] An Excerpt from Al-Hulalul Ibreeziyyah Min Ta’liqaat Al-Baaziyyah Alaa Sahih Al-Bukhaari. 2/121. Footnotes numbers: 1, 2 &3]

[3] An Excerpt from Tafseer As-Sadi]

[4] Al-Fawaa’id page 207- 209]

[5] An Excerpt From “Al-Bayaan Li-Akhtaa’i Ba’dil Kuttaab 2/27

Generosity surpasses spending wealth

Written by Salafi Dawah Manchester on . Posted in Charity (Sadaqah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

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

The Prophet (ﷺ) was the most generous of all the people, and he used to become more generous in Ramadan. (Bukhari)

He (ﷺ) was the most generous with his wealth, his body, his knowledge, his calling (to good), *his sincere advice and everything else which benefits the people.* And he was more generous in Ramadhan because it is the month of generosity in which Allah is (even more) generous towards his servants and towards his successful servants who are generous to their brothers (and sisters) and Allah (The Most High) is Jawaad and He Loves generosity. (1)

Sharh Riyadh As-Saaliheen

(1) “Indeed Allah is Jawaad (Generous) and He loves generosity, and He loves noble (high) morals and hates lowly (bad) character.” [Saheeh Al-Jaami’ no. 1744]

One of The Notable Signs of Virtue and Islam’s Preeminence Through Suhur and Iftar

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

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

Abu Dharr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “My Ummah will continue in goodness so long as they hasten to break their fast and delay the pre-fasting meal”. [Sahih Al-Jami 7224]

Abu Hurayrah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said, “The religion will not cease to prevail as long as people hasten to break the fast because the Jews and the Christians (i.e. those amongst them who deviated from the path of their Prophets) delay it”. (1)

Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said, “This is a text regarding (the fact that) triumph of the religion is attained through hastening to break the fast and it is for the purpose of opposing the Jews and Christians [i.e. those amongst them who deviated, innovated in religion and opposed their prophets]. And when it is the case that opposing them is a reason behind the triumph of the religion, then the purpose of sending the Messengers is so that the religion ordained by Allah prevails over all others. Therefore, being in opposition to (the deviated people) is one of the greatest goals behind the advent of the Messengers”. (2)

Sahl Ibn Sa’d, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allaah be upon him, said, “The people will not cease to be upon good as long as they hasten to break the fast”. (3)

Imam An-Nawawi, may Allah have mercy upon him, said, “In this is an urge to hasten (to break the fast) after the setting of the sun is ascertained. And what this means is that the affair of the Ummah will not ceased being consistent and that they will (remain upon) good if they preserve this Prophetic tradition. If they delay breaking the fast, then this is a sign of corruption”. (4)

They will not cease to be upon good if they do this by acting upon the Sunnah and limit themselves to its prescribed legislated boundaries, and not being over-stringent (through what their) intellects (suggest to them) and changing its principles. The people of the scripture [i.e. those amongst them who deviated] delayed breaking the fast until the stars appeared. (5)

[1] Sahin Abee Dawud 2353. Maktabah Al-M’aarif. 1st Edition

[2] Iqtidaa As-Siraat Al-Mustaqeem 1/209

[3] Saheeh Muslim 1098]

[4] Sharh Saheeh Muslim. 7/180-181. Publisher: Daar Al-Kutub Al-Ilmiyyah. 1st Edition 1421AH (2000)].

[5] Fath Al-Baaree Sharh Sahih Al-Bukhaari 4/253. Publisher: Darus Salam. 1st Edition 1421AH (2000)]

Great Wisdom: “Leave the Abyssinians and Turks alone….”

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

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

Abee Sukaynah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said, “Leave the Abyssinians alone as long as they leave you alone, and leave the Turks alone as long as they leave you alone”. [1]

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

“Leave the Abyssinians and the Turks as long as they leave you alone”- Meaning, this is due to the fact that the lands of Abyssinia are rugged, and there are vast deserts and seas separating the Muslims from them, thus, the Muslims are not burdened with entry into their lands due to the immense fatigue (it involves). As for the Turks, their strength is formidable, and their lands are cold. The Arabs, as the soldiers of Islam, were from hot lands, thus, they were not burdened to enter the lands of the Turks. However, if they were to invade the lands of Islam, Allah’s refuge is sought against that, it would not be permissible to refrain from fighting, as indicated by the phrase “as long as they leave you alone.” (2)

(1) Sahih Abee Dawud 4302
(2) Hashiyah As-Sindee Alaa Sunan An-Nasa’i 6/44