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Reminded about the origin of one’s love for Iman

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ وَلَكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْأِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَئِكَ هُمُ الرَّاشِدُونَ فَضْلاً مِنَ اللَّهِ وَنِعْمَةً وَاللَّهُ عَلِيمٌ حَكِيمٌ

And know that, among you there is the Messenger of Allah. If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allah and His Messenger) hateful to you. These! They are the rightly guided ones, (This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise. [Al-Hujurat. 7-8]

Your love for Iman, desire for it and its beautification in your hearts is not from yourselves; rather it is Allah who placed it in your hearts. He is the one who made it preferable and pleasing to you, thus, do not put yourself before Allah’s Messenger. Neither speak until he speaks nor act until he commands you. The one [Allah] who made you love Iman is the most knowledgeable concerning what is of benefit for His slaves than yourselves. And had it not been the Tawfeeq of Allah upon you, your souls would not have yielded to Iman. Iman would not have been (acquired) through your consultation and bestowed from yourselves, nor would you have given it precedence because your souls are unable, weak and cannot reach it.

An Excerpt from Madarij As-Salikin 1/414-415

Interactions Comparable to Nourishment, Medication, Ailments, and Ingesting Poison

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Featured, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin.

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

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

The first group is those whose companionship is akin to nourishment, essential for both morning and evening. One leaves it once their needs are fulfilled, and returns to it when in need. These people are those who know Allah, His commandments, the plots employed by His enemies, the diseases of the hearts, and the remedies to heal them. They are sincere to Allah, His Messenger, and His creation, and their company brings forth comprehensive benefits.

The second group is those whose companionship can be compared to vital medication needed during periods of illness. Thus, you do not need to intermingle with them as long as you are healthy. These are people one cannot do without when it comes to beneficial aspects of life, such as sustaining a livelihood, fulfilling various dealings, engaging in partnerships, seeking consultation, receiving medical aid, and so forth.

The third group is those whose companionship resembles various diseases, each with its level of severity and mildness. Within this group, there is one whose companionship is akin to a chronic illness. This particular person does not bring any benefit to your religious or worldly matters, and in fact, associating with them may result in a loss in either or both aspects of your life. Therefore, if you engage with this person, it would be like a disease that could ultimately lead to your demise. Among them, there is one whose companionship is comparable to a toothache whose pain intensifies, but abates once the toothache disappears.

The fourth group is those whose companionship is utterly destructive, and associating with them is akin to consuming poison. Common indeed is this among the people! May Allah not increase their numbers, and they are the advocates of misguidance and innovation in religious matters. They obstruct others from following the path of the Messenger, peace and blessings of Allah be upon him, and instead call to that which is in opposition to it. They divert people from the path of Allah and strive to distort it, presenting innovation in religious matters as if they were part of the Sunnah, and misrepresenting virtues as vices and vices as virtues. Whenever you establish pure Islamic monotheism among them, they say, “You have degraded the Awliyaa [friends of Allah]”. [Footnote a] And when you adhere strictly to the path of the Messenger, they say, “You have invalidated the adherence to the path of the Imams”. [Footnote b] Furthermore, when you enjoin what Allah and His Messenger have commanded and forbid what they have forbidden, they say, “You are subjecting people to trials”. [Footnote c] [1]

—————————————-

Footnote a:

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

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

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

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

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

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

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

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

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

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

And if you say, “Indeed others have joined them (i.e. the Mushrikoon) in this (affair”, so I say, “Whoever joins them in this (affair of shirk) is similar to them”. Read https://www.manhaj.com/manhaj/articles/xyjjc-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan-5—on-those-who-worship-the-righteous.cfm

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

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

When you convey these verses and what is similar to them to the (Rawaafid), and then say to them, “Indeed, is it permissible to call upon the dead and seek deliverance and rescue from them?” They (say), “You are a Wahhaabi. You hate the family of the Prophet [peace and blessings of Allah be upon him]”. This is the same regarding the extreme Soofees when you say, “Indeed, the Awliyaa can neither benefit nor harm”, they say, “You hate the Awliyaa”. Indeed, mighty is the statement that comes out of the mouths of these two sects; they utter nothing but a lie! [2]

Footnote b:

https://abukhadeejah.com/taqleed-blind-following-four-imams-salafis/

https://www.salafisounds.com/cling-to-the-sunnah-and-avoid-taqleed-tele-link-with-abu-khadeejah-abdul-wahid/

Footnote c:
https://abukhadeejah.com/the-great-virtue-and-principles-of-enjoining-the-good-and-forbidding-evil-by-imam-al-barbahari-d-329h-and-al-fawzan/#:~:text=’%20Rather%20you%20should%20enjoin%20the,just%20go%20along%20with%20them.

[1]An Excerpt from “Bada’i at-Tafsir Al-Jami Limaa Fassarahu Al-Imam Ibn Al-Qayyim 3/467-469

[2]An Excerpt from “Ilhaadul Khomeini Fee Ardil Haramayn”. Pages 206-207

[23] 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 Muhammad IV

This sultan was born in the year 1051 AH and assumed responsibility at the age of seven. Europe perceived that the time had come to undermine the Ottoman Empire; thus, a coalition was formed comprising Austria, Poland, Venice, the Knights of Malta, the Pope, and Russia, which was referred to as the “Holy League.” This alliance aimed to counter the Islamic expansion that had approached every household in Eastern Europe due to the valiant efforts of the Ottomans. Consequently, a Crusader assault was launched against the territories of the Ottoman Empire. During this period, the Köprülü family emerged, playing a significant role in repelling enemy attacks and strengthening the state. The Grand Vizier, Mehmed Köprülü, who passed away in 1072 AH (1661 CE), restored the empire’s prestige, and his son, Ahmad Köprülü, followed in his footsteps by refusing to negotiate peace with Austria and Venice. He led an army against Austria and succeeded in capturing the formidable fortress of Nötsch, located east of Vienna, on the 25th of Safar, 1074 AH (September 28, 1663 CE). During the tenure of this Grand Vizier, France sought to draw closer to the Ottoman Empire and renew privileges; however, the Grand Vizier rejected this overture. France then resorted to threats, with King Louis XIV sending a French ambassador along with a naval fleet, which only strengthened the Grand Vizier’s resolve. He asserted, “The privileges were a grant, not a treaty that must be enforced.”

The death of the Grand Vizier, Ahmad Koper Yelli, marked a period of decline for the Ottoman Empire. During this time, Austria launched an attack on Hungary, seizing the fortress of Nohazl, as well as the cities of Pest and Buda. Additionally, the King of Poland invaded the province of Moldavia, while Venetian ships raided the coasts of the Morea and Greece, capturing Athens and Corinth in the year 1097 AH, among other cities.

Sultan Sulayman II

He was born in 1052 AH and ascended to the throne following his brother, Muhammad IV, in 1099 AH. During his reign, the decline of the Ottoman Empire continued, and the hostility of its enemies intensified. Austria seized numerous territories and cities, including Belgrade in 1099 AH, while Venice occupied the eastern Dalmatian coast along with certain areas in Greece. The empire faced a series of defeats during this period. However, a significant figure emerged, Grand Vizier, Mustafa bin Muhammad Köprülü, who followed in his father’s footsteps. He treated Christians with kindness and also imposed severe penalties on anyone who hindered them from practicing their religion [Footnote a], thereby winning the support of the Christian population within the empire. As a result of the fair treatment of Christians, the inhabitants of Morea rose against the Catholic Venetians, driving their army from the region due to the oppression they faced and their forced conversion to Catholicism. They willingly sought the protection of the Ottoman Empire, assured of their religious freedom.

On the 26th of Ramadan in the year 1102 AH, corresponding to June 23, 1691 AD, Sultan Sulayman II passed away without leaving an heir at the age of 50, having ruled for three years and eight months.

Sultan Ahmad II (1102 – 1106 AH / 1690 – 1694 CE):

He ascended to the throne in 1102 AH following the death of his brother Sulayman II. During his reign, the Grand Vizier Mustafa Koprulu, who was highly beneficial to the Ottoman state, was killed in battle. He was succeeded by the Grand Vizier Gi Ali Pasha Ariji, who proved to be ineffective. The Republic of Venice occupied several islands in the Aegean Sea during this period. Sultan Ahmed II’s reign was brief, concluding in 1106 AH / 1694 CE, characterized by minor skirmishes. Following his death, the throne was inherited by his nephew, Mustapha II, son of Muhammad IV.

Sultan Mustafa II (1106 – 1115 AH / 1694 – 1703 CE):

He was born in 1074 AH, he ascended to the throne in 1106 AH (1694 AD) as the son of Sultan Muhammad IV. During his reign, the Islamic influence began to wane in Eastern Europe, attributed to a decline in religious practice, a weakening of the spirit of Jihad, and the infiltration of defeatist sentiments within the nation. The harshness of the Crusader attacks on the Ottoman territories further exacerbated this situation. Notably, during his rule, the Treaty of Karlowitz was signed in 1110 AH (1699 CE) near Zagreb along the Danube River with Russia. According to the terms of this treaty, the Ottomans withdrew from Hungary and Transylvania, marking a troubling chapter in the history of some Ottoman rulers, as they retreated from battles, leaving Muslims vulnerable to an adversary devoid of compassion and mercy. Consequently, all the states that had previously paid tribute began to refuse payment, while Christian nations united against the Ottomans, collaborating to thwart the expansion of the empire and to work towards its division, driven by fears of the spread of Islamic influence. The Ottoman concession of its territories signified the beginning of their withdrawal from Europe and marked the transition into an era of rapid disintegration and decline. Following the intervention of the Janissaries and their demand for the deposition of the Grand Vizier, which the Sultan refused, they resolved to depose him. He passed away four months later.

Sultan Ahmad III (1115 – 1143 AH / 1703 – 1730 CE):

During his reign, the banner of Jihad was raised [Footnote b], and the state succeeded in reclaiming Moldavia and Azov. The struggle against Russia continued, culminating in a significant blow when Ottoman fighters besieged the Russian Tsar and his consort, along with 200 fighters who were on the verge of capture. However, treachery fueled by the allure of wealth led to the lifting of the siege and the estabilishment of the Treaty of Kucuk Kaynarca in Jumada al-Akhirah in 1123 AH with the Russians. This treaty resulted in the evacuation of the city of Azov to the Russian Crusaders and a commitment not to interfere in the affairs of the Cossacks. Consequently, Sultan Ahmad III dismissed the Grand Vizier, Baltaji Pasha, and the Jihad against the Russians persisted. Meanwhile, the Netherlands and England deemed it in their interest to halt the war, leading to their intervention and the signing of the Treaty of Edirne in 1125 AH / 1716 CE, in which Russia ceded all territories it had seized along the Black Sea coast, while simultaneously relinquishing its payments to the Crimean rulers.

The Ottomans achieved victory over the Venetians in the west, capturing Crete and several other islands. In response, the Venetians sought assistance from Austria to reclaim their lost territories from the Ottoman Empire, but the request was denied. This led to a conflict between the two parties, resulting in an Austrian victory and the fall of Belgrade in 1717. Subsequently, a peace treaty was established in 1718, facilitated by the mediation of Britain and the Netherlands. A peace treaty was concluded in Sarovitz, which resulted in the Austrians seizing Belgrade, a significant portion of Serbian territory, and part of Wallachia. The coasts of Dalmatia (eastern Adriatic) were retained by Venice, while the region of Morea was returned to the Ottomans. Additionally, the treaty allowed Catholic clergy to regain their former privileges in Ottoman lands, enabling both the clergy and Austria to intervene in Ottoman affairs under the pretext of protection. A separate agreement stipulated the freedom of trade for merchants from the signatory states of the treaty. Consequently, Austria acquired the right to protect foreign traders within the Ottoman Empire.

When the Russians observed the weakness of the Ottomans, they requested permission for traders and pilgrims to Jerusalem to pass through Ottoman territories without paying any fees. The Ottomans agreed to this request. Meanwhile, the Ottomans occupied Armenia and Georgia, while Peter the Great seized Dagestan and the western shores of the Caspian Sea due to the decline of the Safavid state. A potential war between the two sides was averted thanks to French mediation at Russia’s request, allowing each party to maintain control over the territories they had entered without interference from the other. However, the Safavids rallied and engaged the Ottomans in battle, but they were defeated, losing Tabriz, Hamadan, and several fortresses. A peace treaty was subsequently established in 1140 AH / 1728 AD. During this period, the Janissaries revolted, deposing the caliph and installing his nephew in his place.

Foreign Influence

A small number of Ottomans advocated for reforms aimed at adopting the methods that had enabled Europe to achieve its strength, particularly in military organization and modern weaponry. Damad Ibrahim Pasha, who held the grand vizierate during the reign of Sultan Ahmad III, was the first Ottoman official to recognize the importance of engaging with Europe. He established regular communications with European ambassadors residing in Istanbul and sent Ottoman envoys to European capitals, notably Vienna and Paris, for the first time. The role of these ambassadors extended beyond merely signing trade and diplomatic agreements related to previously established treaties; they were also tasked with providing the state with insights into European diplomacy and military strength. This signified a breach in the Ottoman iron curtain and an acknowledgment of the reality that the Ottomans could no longer ignore the internal developments occurring in Europe. The influence of Europe began to manifest in the construction of palaces, as well as in the extravagance and opulence that people significantly partook in. This prompted the wealthy and the elite to seek to adopt European customs related to furnishings, home decoration, palace construction, and garden creation. The emergence of foreign traditions in their desires and extravagance became increasingly evident. [Footnote c] This period marked the beginning of the modern Ottoman literary movement, characterized by a surge in translation efforts into the Turkish language. Sultan Ahmed also dispatched envoys to France to observe its factories and the achievements of French civilization. Additionally, a printing office was established in Istanbul. [An Excerpt from Ad-Dawlah al-Uthaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/339 – 344]

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Footnote a:

Allah said:

لَآ إِكْرَاهَ فِى ٱلدِّينِ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا وَٱللَّهُ سَمِيعٌ عَلِيمٌ

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in everything worshipped besides Allah and believes in Allah (by worshipping Him alone and follow Muhammad), then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. [Al-Baqarah 256]

Footnote b:
https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

Footnote c:
https://abukhadeejah.com/muslim-lifestyles-choices-and-adopting-non-muslim-practices-that-conflict-with-islamic-teachings-islam-4-1/

Protection

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

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

Imam Ibn Rajab, may Allah have mercy upon him, reported that Imam Al-Hasan Al-Basri, may Allah have mercy upon him, said:

“Whoever adheres to four matters, Allah will protect him from shaytan and safeguard him from the fire of hell: the one who controls himself when desirous of something, when in a state of fear, when inclined towards lowly desires and when angry”.

These four matters mentioned by Al-Hasan are the beginning of every evil. Being desirous of something is the heart’s inclination towards it. The one who has a desire for something may be led to seek after it through every path, but it may be that most of what is connected to this thing is unlawful and maybe the thing itself is unlawful.

Fear: When a person fears something, he looks for every means to repel it; but it maybe most of that is unlawful.

Lowly desires: It is the soul’s inclination towards what gives it enjoyment and may incline towards the unlawful, such as fornication, theft and alcohol consumption; rather may incline towards disbelief, magic, hypocrisy and bidah.

Anger: It is a rush of blood to the heart out of seeking to repel harm when one fears that it will befall him or out of seeking revenge against the one who harmed you. Many unlawful deeds results from this, such as murder, hitting people and various types of oppression and transgression, as well as many unlawful statements, such as slander, insult and lewd speech.

Jaami’ul Uloom Wal-Hikam 193-194]

 

A Fabricated Narration About Our Noble Father, Prophet Adam

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Contemporary Issues, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

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

Allah ennobled and favoured Adam, peace be upon him, with great specific qualities mentioned in the Qur’an and the Sunnah. Allah created him with His two Noble Hands, as He said:

قَالَ يَـٰٓإِبۡلِيسُ مَا مَنَعَكَ أَن تَسۡجُدَ لِمَا خَلَقۡتُ بِيَدَىَّ

(Allah) said: “O Iblis (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands”. [Sad. 75]

The angels prostrated to him [Footnote a] after he was created. Allah said:

فَإِذَا سَوَّيۡتُهُ ۥ وَنَفَخۡتُ فِيهِ مِن رُّوحِى فَقَعُواْ لَهُ ۥ سَـٰجِدِينَ
فَسَجَدَ ٱلۡمَلَـٰٓٮِٕكَةُ ڪُلُّهُمۡ أَجۡمَعُونَ
إِلَّآ إِبۡلِيسَ ٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِينَ

So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him.” So the angels prostrated themselves, all of them: Except Iblis (Satan) he was proud and was one of the disbelievers. [Sad. 72-74]

Allah entered him and his wife into paradise, as Allah said:

وَقُلۡنَا يَـٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ وَكُلَا مِنۡهَا رَغَدًا حَيۡثُ شِئۡتُمَا

And We said: “O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will”. [Al-Baqarah. 35]

These specific qualities have been gathered in the long hadith regarding the intercession reported by Abu Hurairah, may Allah be pleased with him. [Al-Bukhari 3340]

The physical traits of Prophet Adam, peace be upon him

He was tall – 60 cubits, very good looking. Abu Hurairah, may Allah be pleased with him, reported that the Messenger, peace and blessings of Allah be upon him, said: Allah created Adam, making him 60 cubits tall. When He created him, He said to him, “Go and greet that group of angels, and listen to their reply, for it will be your greeting (salutation) and the greeting (salutations of your offspring”. So, Adam said (to the angels), As-Salamu Alayum (i.e. Peace be upon you). The angels said, “As-Salamu Alayka wa Rahmatullah”(i.e. Peace and Allah’s Mercy be upon you)”. Thus the angels added to Adam’s salutation the expression Wa Rahmatullah. Any person who will enter Paradise will resemble Adam (in appearance and figure). People have been decreasing in stature since Adam’s creation. [Al-Bukhari. 3326]

The Claim That Adam Perform Tawassul [Footnote b] By The Virtue And Status of The Prophet [i.e. that he sought Allah’s forgiveness by virtue and status of Muhammad, peace and blessings of Allah be upon him

The followers of vain desires and proponents of innovation in religious matters claim that when Adam, peace be upon him, ate from the forbidden tree, he performed Tawassul through the Prophet’s status as means of getting what he desired whilst supplicating, thus Allah accepted his repentance.

They used as proof that Umar Ibn Al-Khattab, may Allah be pleased with him, said: When Adam committed his mistake he said, “O my Lord! I am asking you to forgive me for the sake of Muhammad”. Allah said, “O Adam! And how do you know about Muhammad whom I have not yet created?” Adam replied, “O my Lord! After You created me with Your hand and breathed into me the soul you created, I raised my head and saw written on the heights of the Throne: Laa Ilaaha Illal laah Muhammadun Rasoolul laah, so I knew that You would not place next to Your Name but the most beloved one of Your creation”. Allah said, “O Adam! You have spoken the truth, indeed he is the most beloved of the creation to Me, so indeed I have forgiven you, and were it not for Muhammad I would not have created you”.

Falsity of this above narration from a number of angles:

The narration is a fabrication and a lie. It has not been reported with an established (authentic chain of narration) from the Prophet, peace and blessings of Allah be upon him. In the chain of this hadith, there are narrators who were found guilty of lying and fabricating narrations. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said, “It has no basis and it is from the fabricated reports that are narrated by some of the common people- neither any of the Imams of Islam used it as proof nor depended on it.

Indeed Adam, peace be upon him, received words from his Lord and his Lord forgave him. It is not established that he performed Tawassul by the status and virtue of the Prophet or his honour. Had this been established, the explainers of the Qur’an would not have refrained from reporting it from the pious predecessors while explaining these words which Adam received.

Repentance from the sin was established through acknowledgement of the sin and seeking forgiveness, and this was based on the statement:

قَالَا رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ

They said: “Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [Surah Al-A’raaf. Aayah 23]. If forgiveness is received due to repentance, the goal has been achieved and there is no need for anything other than it.

If Adam did say this [i.e. made Tawassul by way of the Prophet’s virtue and status] and fulfilled repentance through it, the Ummah of Muhammad would be more worthy of it than him and the Prophet would have commanded them to supplication with this supplication and legislate it for them; however he did not command them to do so, nor legislated it, nor has this been transmitted from any of the companions, nor from any of the righteous scholars. Thus, this shows the falsity of this affair.

It is known by necessity that other people besides Adam, such as the disbelievers and the wicked sinners, do not do so in the (name, honour, status etc) of anyone when they repent to Allah, therefore how can Adam be in need of this in his repentance that which is not needed by anyone amongst the sinners, neither a Muslim nor a disbeliever! [An Excerpt from Mawsu’ah Al-Aqeedah 1st edition 1439H 2018. 1/9- 12]

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Footnote a: Imam Abdul Aziz Ibn Baz, may Allah have mercy upon him, said about the Sujud that used to perform out of respect in the time of some of the Prophets before Muhammad:

At that time, the act of Sujud was permissible as a form of respect and greeting, rather than as an act of worship. Just as the angels prostrated to Adam out of honor and reverence, this prostration is not intended for worship but rather for greeting and respect. It was allowed in the religious practices of previous nations, however, in the Shariah brought by Muhammad, peace and blessings of Allah be upon him, such an act is prohibited. It is reported that he stated, “If I were to command anyone to prostrate to another, I would command a woman to prostrate to her husband due to the significant rights he holds over her.”

https://binbaz.org.sa/fatwas/18299/%D9%85%D8%A7-%D8%AA%D9%82%D9%8A%D9%8A%D9%85-%D9%83%D8%AA%D8%A7%D8%A8-%D8%A8%D8%AF%D8%A7%D9%89%D8%B9-%D8%A7%D9%84%D8%B2%D9%87%D9%88%D8%B1-%D9%88%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%B3%D8%AC%D9%88%D8%AF-%D9%84%D8%BA%D9%8A%D8%B1-%D8%A7%D9%84%D9%84%D9%87-%D9%84%D9%84%D8%AA%D8%AD%D9%8A%D8%A9

Footnote b:

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [38 of 80]

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

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

Indeed diverting from the methodology of the prophets in Dawah is (tantamount) to deviation towards misguidance and destruction. This is because Allah, The Blessed and Most High, laid down and ordained this methodology for all the Prophets.

If the people have Shi’aaraat (i.e. distinguishing principles, doctrines, calls, slogans), we do not have except the Shi’aar (distinguishing principle, doctrine, call) of the Prophets.

If the people have methodologies, we do not have except the methodology of the Prophets, peace and blessings of Allah be upon them.

The Qur’an is the greatest testimony and Allah has often repeated these testimonies and reiterated them in many of the verses.

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ

And verily, We have sent among every Ummah (community, nation) a Messenger (saying): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” [An-Nahl: 36]

Every Messenger said this to his nation and appeared to his people with this call – the call to Tawheed–and to turn away from Taghut.

Al-Mulakh-khasul Jameel Fee Bayaani Manhaji Ash-Shaikh Rabee Fid-Da’wati Wal-Jarhi Wat-Tadeel. 1/67

Companionship

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

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

Abu Hurairah, may Allah be pleased with him, said: The Messenger, peace and blessings of Allah be upon him, said, “A man is upon the religion of his bosom friend, so let one of you look to who he befriends”.

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

This hadith contains a Prophetic wisdom and a tremendous advice to the Muslims – that they accompany the best people and be distant from the evil people, for indeed the one who accompanies the best people will be [benefited] through good statements and deeds that are pleasing to Allah [The Blessed and Exalted], and one’s status raised in the sight of Allah. On the contrary, the one who accompanies evil people and his soul inclines towards them, he’ll earn abundant evil and turn away from good, and thus he’ll be a loser in this world, in the grave and in the afterlife.

Indeed, the Prophet gave an example regarding a good companion and an evil companion, saying: “The example of a good companion and a bad companion is like that of the seller of musk and the one who blows the blacksmith’s bellows. So, as for the seller of musk, then either he will grant you some, or you buy some from him, or at least you find a pleasant smell from him. As for the one who blows the blacksmith’s bellows, then either he will burn your clothes or you will get an offensive smell from him”.

This hadith contains proof that a person is upon the religion of his close friend – the one he loves, upon the path of the one he loves, the one he sits with and speaks to. Therefore, choose the most virtuous and the best of friends – the one who reminds you [i.e. about Allah, your obligations etc] when you forget and encourage you.

An Excerpt from At-ta’leeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/17

[22] 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 Mustafa I:

He ascended to power following the death of his brother in the year 1026 AH. From the onset of his reign, it became evident that foreign influence was at play in the appointment and removal of the caliphs. This sultan was deposed after just three months, and his nephew, Uthman II, who was only thirteen years old at the time, was brought to the throne.

Sultan Uthman II (1026AH-1031AH)

He ascended to the throne following the removal of his uncle, Mustafa I. At the time, he was only thirteen years old. He declared a Jihad against Poland due to its interference in the affairs of the Principality of Moldavia. A peace treaty was established between the two parties in 1029 AH / 1620 CE at the request of Poland and the Janissaries, who were weary of the ongoing conflict. The Sultan was angered by their plea for relaxation and their inclination towards idleness, which compelled him to negotiate peace with Poland. In response, he resolved to eliminate this rebellious faction. To prepare for this significant undertaking, he ordered the mobilisation of new armies in the Asian provinces, focusing on their training and organisation. He actively pursued his objective, but the Janissaries became aware of his intentions, leading to unrest and dissent among their ranks. They conspired to topple the sultan, successfully achieving this in the month of Rajab in 1031 AH (May 20, 1622 CE), reinstating Sultan Mustafa to the throne. Sultan Uthman II was subsequently killed, leaving behind a collection of poetry, among them: “My service was dedicated to my government and state, and it is astonishing that the envious conspire against my downfall”.

Sultan Mustafa ascended to the throne for the second time following the Janissary revolt, and the government became a mere puppet in their hands, as they appointed and dismissed ministers according to their whims. Positions were openly sold, and various injustices were committed. During this period, the grand viziers changed seven times within a span of one year and four months. Disputes arose among the Anatolian princes and the Sipahi faction regarding the continuity of the grand viziers, to the extent that some did not complete even a month in office. Due to the Sultan’s weakness and his inability to manage the affairs of the state, he was deposed, and Prince Murad IV, son of Sultan Ahma I, was appointed in his place.

Murad IV (1032 AH/1049AH)

He took over the sultanate following the removal of his uncle Mustafa in 1032 AH / 1622 CE. As the brother of Uthman II and due to his young age, he was subjected to the influence of the Janissaries. The state was in a dire situation, prompting him to first address internal reforms before focusing on external matters. He initiated efforts to eliminate the military tyrants responsible for the assassination of his brother, Sultan Uthman III, executing all those who had abused their power in Istanbul and throughout the empire. He established robust intelligence networks that identified all the despots within the state. During his travels, he would confront local tyrants by name and execute them.

During his reign, he prohibited alcohol and smoking, and executed all apostates from Islam. [Footnote a] In the year 1044 AH / 1634 CE, a war broke out with the Safavid Shiites in Iraq. He personally led the armies and advanced towards Baghdad, which had been seized by Abbas Shah of Persia, who had killed the Ottoman governor and humiliated the Sunni population, subjecting them to various atrocities. Murad besieged Baghdad, using artillery to demolish a significant portion of its walls, and entered the city in 1048 AH, killing twenty thousand Shiite soldiers. He then resided there for a period, restoring its buildings and repairing the damaged walls, while appointing a minister for the city. This sultan actively engaged in battles himself, mingling with his soldiers and occasionally sleeping on horseback during campaigns.

In 1640, he fell ill, and it was feared that he would die, but he recovered. He fell ill again and passed away in February 1640 due to gout. His reign lasted for 16 years and 11 months. Upon ascending to the throne, he inherited an empty treasury, which he left full at the time of his death. This sultan was known for his wisdom, bravery, and keen insight. He eradicated corruption and suppressed rebellion, earning him the title of the second founder of the state, as he revitalised it after its decline and improved its financial situation.

Sultan Ibrahim bin Ahmad (1049 – 1058 AH)

He ascended to the throne following the reign of his brother Murad, who left no male heirs. After the death of Sultan Murad IV, the only surviving member of the Ottoman lineage was his brother Sultan Ibrahim, who had been imprisoned throughout his brother’s rule. Upon learning of his brother’s passing, the high-ranking officials of the kingdom hurried to the prison to inform him. Initially, he feared they had come to execute him and did not believe their news, thus refusing to open the prison door. They were compelled to break it down and entered to congratulate him. He suspected they were attempting to deceive him to gauge his intentions and declined the offer of kingship, stating that he preferred his solitude to the throne of the world. When they failed to persuade him, his mother arrived, bringing with her the garments of his deceased brother as proof of his death. At that moment, he accepted the sultanate, ordered a grand burial for his brother, and led three of the finest horses that his brother had ridden in the Baghdad campaign before proceeding to the Mosque of Abu Ayyub al-Ansari, where he was officially invested with the sultanate and proclaimed Sultan. Upon his ascension, he expressed his gratitude by saying: “Praise be to Allah, O Lord, You have deemed a weak servant like me worthy of this position! O Lord, rectify and improve the condition of my people during my reign, and let us be content with one another.”

The internal situation was relatively stable due to the reforms implemented by his brother concerning the Janissaries and the modernisation of the military. Efforts were directed towards economizing military and naval expenditures, reforming the currency, and establishing a new tax system. Grand Vizier Kara Mustafa Pasha succeeded in curbing the involvement of women in the affairs of the Sultanate. [Footnote b] He effectively countered the attempts of court officials to undermine the state and dealt decisively with those who engaged in corruption, lawlessness, and highway robbery across various provinces.

The War Against the Venetians:

The Republic of Venice exerted control over the island of Crete and dominated trade in the Aegean Sea, taking advantage of a peace treaty with the Ottoman Empire. In response, the Ottomans resolved to dismantle Venetian influence in the region. They mobilised their armies and navy, declared war on the Venetians. In 1645, an expedition was launched to Crete, resulting in the capture of parts of the island. However, unrest erupted among the soldiers in Istanbul, leading to a revolt. They decided to depose Sultan Ibrahim and install his son, Muhammad IV, who was not yet seven years old, as the new ruler. Sultan Ibrahim was subsequently killed, having reigned for eight years and nine months, at the age of 34. [Ad-Dawlah al-Uthaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/334-339]

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Footnote a: Al-Allamah Saaleh Al-Fawzaan On Those Who Are Responsible For Declaring That An Individual Has Apostised and The Only Ones Who Have The Authority to Establish the Prescribed Islamic Punishments: http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090004&articlePages=1

Islam’s Unapologetic Position On Apostasy – [Unveiling Another Path of The Criminals and Opponents of The Messengers]

Footnote b: The author previously noted that the women associated with the princes started to meddle in issues of governance and succession for their male kin closest kin. Thus, this provides insight into the motivations behind Grand Vizier Kara Mustafa Pasha’s efforts to eliminate such interference. The empire repeatedly faced significant external threats, rendering internal stability essential for effectively tackling more urgent issues.

The Danger of Procrastination and Overconfidence

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

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

Allah, The Most High, said:

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

Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). [Al-Hadid.16]

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

When it is the case that Iman necessitates and demands humility, they were called from the station of Iman to the station of Ihsan, which means, “Has the time not come for them to reach Ihsan through Iman and actualise that through submission to Allah’s Reminder, which Allah sent down to them?”

Ibn Mas’ud, may Allah be pleased with him, said,

“There were only four years between (the period when we accepted) Islam and (the revelation of this) admonition to us”. (1)

وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened.

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

Meaning, do not be like those to whom Allah revealed the book, which obligates on the hearts humility and complete submission, but they neither preserved (the scripture) nor firm on it; rather, the term was prolonged for them while they continued on heedlessness, thus, their Iman dwindled and their certainty ceased. Therefore, the hearts require constant reminders of what Allah has revealed and discourse about its wisdom. It is not permitted to become heedless of this, as it is a cause of hardening the hearts. (2)

The Prophet, peace and blessings of Allah be upon him, said, “Indeed, every deed has enthusiasm, and every enthusiasm has a time limit (or period of inactivity). Whoever’s time of enthusiasm is for my Sunnah has been guided and he is ruined if upon other than that.(3)

In another narration, the Prophet said, “So, if the doer behaves in an upright manner and is moderate, then have hope for him (i.e. success)”. (4)

“If its doer behaves in an upright manner and is moderate”.

Al-Allamah Al-Mubaarakrufee, may Allah have mercy upon him, said,

“Meaning, the doer becomes moderate (i.e. within the boundaries of the Shariah) and avoids the two extremes- excess at the time of enthusiasm and negligence at the time of inactivity. (5)

Al-Allamah Rabee Bin Haadi Al-Mad’khali, may Allah preserve him, said:

If you sense that your soul is inclined towards showing off to the people and bragging about knowledge, turn to Allah, lower and humble yourself in His presence, ask Him to grant you sincerity and to save you from shaytaan – to save you from his whispers and plots. One of the scholars said, “Indeed, it is very difficult (for the one) whose enemy can see him, but he cannot see him.” He (i.e. this scholar) said this when he explained the statement of Allah about shaytaan and his armies:

إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡ‌ۗ

Verily, he and (his soldiers from the jinns or his tribe) see you from where you cannot see them]. [Al-A’raaf’ 27]

He [i.e. that scholar] said, ‘’By Allah! Indeed, it’s a bitter feud and extreme difficulty (for the one) whose enemy can see him, but he cannot see him, except for the one whom Allah safeguards’’- Meaning, this enemy is more dangerous than the army you can see that has troops and strength. (6)

The Shaikh also said:

If the (desire for pride or haughtiness) comes to him, whilst he is on the path of (knowledge), then it is obligated to him to place his Nafs under the feet (i.e. humble himself). It is obligatory to humble this arrogant Nafs while one is on the path of seeking knowledge. Allah hates the haughty people.

إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ

Truly, He (Allah) likes not the proud]. [An-Nahl’ 23] (7)

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask You for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). (8)

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. (9)

[1]: An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ page 129. Vol 3. Publisher: Daar Ibn Al-Jawziyyah 2nd ed 1431AH.

[2] An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan fee Tafseer Kalaam al-Mannaan’.

[3] Saheeh Al-Jaami 2152

[4] Saheeh At-Targheem 57

[5] Tuhfah Al-Ahwadahi 7/126

[6] Marhaban Yaa Taalibal Ilm’ pages 55-57

[7] Marhaban Yaa Taalibal Ilm. page 219

[8] Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301

[9] Saheeh Muslim.Number: 2720

Judge based on visible evidence- Reminder to Eldad Beck

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

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

Allah said:

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

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

Judge based on visible evidence until something definitive indicates a different conclusion

In the above article, Eldad stated: The deadly attack on December 20 at the Christmas market in the German city of Magdeburg – in which five people were murdered and 235 wounded – sparked a heated public, media, and political debate surrounding the problematic and complex personality of the perpetrator, Saudi doctor Taleb Al-Abdulmohsen. A brief examination of the 50-year-old’s will, left in the car with which he carried out the horrific attack, is sufficient to discern an unstable and inconsistent person, deeply conflicted with himself and his surroundings, who goes to murder innocent people at a Christmas market and bequeaths all his possessions to the Red Cross. [end of quote]

Response: The essence of the issue concerning this individual has been examined. See details on this link: https://salafidawahmanchester.com/2024/12/25/perplexing-to-comprehend-the-psychiatrists-behaviour-particularly-given-his-anti-islam-stance/

Eldad stated: It was convenient for most politicians, journalists, and commentators to cling to the theory that Abdulmohsen was an anti-Islamic Muslim, who spread the messages of the far-right political party Alternative for Germany (AfD), Israeli personalities including Prime Minister Benjamin Netanyahu, and Elon Musk on his X account, to divert attention from the fact that most terrorist attacks on German and European soil in the past 20 years were carried out by Islamists in the name of radical Islam. [end of quote]

Response: Certainly, he was not merely anti-Islamic; he explicitly declared his departure from Islam. Therefore, labeling him as an anti-Islam Muslim is sheer folly, for no true Muslim, regardless of their level of understanding, would ever claim to be both Muslim and anti-Islam. Such a contradiction can only be articulated by someone considered insane in Islamic law, who would not be held accountable, or a desperate philosopher attempting to distort the truth surrounding these two realities. A Muslim can only embody their faith and stand against anything that contradicts Islam, fully aware that Islam denounces both negligence and extremism. Any belief or action that diverges from the teachings of the Qur’an and Sunnah, as practiced by the companions of the Prophet, is marked by either negligence or extremism. Furthermore, the individuals cited by this misguided Abdulmohsen are evaluated independently of his actions. The far-right is assessed based on their words and deeds, whether commendable or not, and Elon Musk is similarly scrutinized for his statements and actions; however, this article does not aim to delve into that. As for Netanyahu, his actions and statements are well known and he is judged accordingly. Read here: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Furthermore, even if Eldad presents specific dates to support the statement that most terrorist attacks on German and European soil in the past 20 years were carried out by Islamists in the name of radical Islam, [Footnote a] it should not overshadow the fact that Abdulmohsen identified himself as a non-Muslim and anti-Islam. This indicates that, despite the misguided actions of some Muslims in the past, our focus should remain on Abdulmohsen as a troubled individual, regardless of his creed. Eldad might be worried about how Abdulmohsen’s actions could reflect on Netanyahu. It’s important to state that we are not suggesting Netanyahu had any role in shaping Abdulmohsen’s behaviour, as we do not have proof to back that up. However, it’s possible that Abdulmohsen admires Netanyahu’s extreme views and distorted reasoning, particularly evident in his genocidal statements. However, there’s no need to link anyone to Netanyahu to further damage his reputation; his own actions are already damning, and his culpability in genocide is as clear as daylight. Read again: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Eldad stated: The attack in Magdeburg allowed the establishment in Germany and Europe to use this extreme and rare case to launch an organized chorus warning of “generalizations against Muslims,” explaining that “the real problem of terrorism lies on the right side of the political map,” that “its roots should be found in the conflict between nationalist Israel and its neighbors,” and that “we must beware of Islamophobia.” [end of quote]

Response: It is certainly perplexing that we have yet to encounter anyone who identifies as an anti-Islam Muslim. Furthermore, this individual, who has chosen a profession aimed at helping the mentally ill, exhibits behaviour that seems more disturbing than that of those he aims to assist. While his case is indeed extreme and unusual, the acts of mass murder and violence he has committed are not entirely out of the ordinary in Europe and America. Although Abdul-Mohsen’s mental condition raises significant concerns, his actions, while horrific, do not surpass the levels of violence seen in America. If the statistics presented in the following article hold true, then despite the evil of Abdul-Mohsen’s deeds, they pale in comparison to the annual occurrences of similar acts in the United States. Read: https://www.bbc.co.uk/news/world-us-canada-41488081

Thus, it is irrelevant whether there was a coordinated effort to warn against generalisations about Muslims, as it is widely recognised that the overwhelming majority of Muslims reject violence and mass murder. Such actions are typically associated with the Khawarij and those misled by them, driven by unchecked anger rather than clear guidance from authoritative texts. As for the ongoing conflict between Zionist forces and Islamic groups that disregard the counsel of respected scholars on how to engage with Zionists, this is a significant issue, as highlighted by a Saudi prince. Listen here: https://youtu.be/Z3-cWyFcK5w

Islamophobia: Just as it is imperitive to remain vigilant against anti-Semitism when it is unmistakably recognised and not misrepresented for political motives by the Zionists, the far-right factions within Netanyahu’s administration and pro-Zionist lobbies in Europe and America, which may seek to suppress genuine discourse; similarly, it is also imperative to remain vigilant against Islamophobia when it is distinctly identified and not distorted by those entities that exploit it to justify their political motives, such as ISIS and their ilk. [Footnote b]

Eldad stated: “Islamophobe” was the term that was almost automatically attached to the perpetrator, although he was described here and there as an “Islam critic” or “anti-Islamic” – descriptions that seemed to better match the profile of the man, which was constructed based on the content of his X account, the website he managed, and the few rare interviews he gave in recent years. [end of quote]

Response: Eldad needs to be reminded that the labels assigned to this individual, whether “Islamic critic,” “anti-Islam,” or “Islamophobe,” are secondary. What truly matters is that he identifies himself as an apostate. It is surprising that Eldad focuses on labeling him, which reflects a characteristic of the individual, while overlooking the core issue: the individual’s declaration of disbelief. This declaration is the root cause of other issues, such as criticising Islam, which cannot be approached by falsehood from any direction.

Allah said:

إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِٱلذِّكْرِ لَمَّا جَآءَهُمْ وَإِنَّهُۥ لَكِتَٰبٌ عَزِيزٌ
لَّا يَأْتِيهِ ٱلْبَٰطِلُ مِنۢ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِۦ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ

Verily, those who disbelieved in the Reminder (i.e. the Quran) when it came to them (shall receive the punishment). And verily, it is an honourable respected Book (because it is Allah’s Speech, and He has protected it from corruption, etc.). Falsehood cannot come to it from before it or behind it (it is) sent down by the All-Wise, Worthy of all praise (Allah). [Fussilat 41-42]

وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَٰكَ بِٱلْحَقِّ وَأَحْسَنَ تَفْسِيرًا

And they bring no (argument or objection by way of a) similitude (in order to criticise this Qur’ān and oppose your message) except that We bring you the truth and the better explanation thereof (through a similitude that is superior to theirs, provides detail and invalidates their objection). [1]

Allah [The Exalted] said: [ وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ – And thus do We explain the signs (to you O Muḥammad) in detail, and so that the way of the criminals may become evident (to you)]. [Al-An’aam. 55] [2]

Imam Ibn Kathir [may Allah have mercy upon him] stated regarding this Ayah:

Allah [The Exalted] stated that just as He explained what was previously explained of the arguments and evidence on the path of guidance and sound judgement, and censured argumentation and stubbornness; likewise He explain the signs (proofs, evidences, lessons), which those being addressed are in need of; [ولتستبين سبيل المجرمين – and so that the way of the criminals may become evident (to you)], Meaning, so that the path of the criminals – those who oppose the Messengers – may become evident”. [3]

Imam At-Tabari [may Allah have mercy upon him] stated regarding the statement of Allah:

[وكذلك نفصل الآيات – And thus do We explain the signs (to you O Muḥammad) in detail]- Meaning, O Muhammad! Just as We have detailed for you in this Surah – from its beginning and introduction up to this point – our proofs and evidences against the idolaters and worshippers of images, and distinguished and clarified it for you; likewise, We explain to you our signs and evidences for every truth denied by the people of falsehood, the sects and other than them, until its truth is distinguished from its falsehood, and its right is distinguished from its wrong. [4]

Eldad stated: If Abdulmohsen had any phobia, imaginary and uncontrollable or real, it was not related to Islam – which he knew very well – but to Germany, to which he immigrated in 2006 as a medical trainee. The accusations he directed at the authorities in Germany regarding the persecution of “Saudi refugees,” whom Abdulmohsen allegedly sought to help, now appear to be an imaginary persecution complex that the perpetrator of the Magdeburg attack developed after creating himself various conflicts and entanglements with the German authorities. [end of quote]

Response: Eldad is once again shifting focus away from the true cause of the disease, rather than just the resulting phobia. Firstly, anyone who accepts Islam and later renounces it is either ignorant, misled, or a hypocrite who feigned belief to mislead the faithful, similar to the hypocrites of the past. Ultimately, guidance rests with Allah, as even some Jewish and Christian scholars who recognised Muhammad’s Prophethood chose to reject him, as Allah stated: [ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ – Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad) or the Ka’bah at Makkah) as they recongise their sons. But verily, a party of them conceal the truth while they know it – [i.e. the qualities of Muhammad which are written in the Taurat (Torah) and the Injeel (Gospel)]. [Al-Baqarah 146]

Secondly, the takfiris express their disappointment when they differ with Muslim leaders. Then, in their haste and ignorance of the teachings of the Qur’an and Sunnah, they take matters into their own hands, disregarding the fact that authorities are often managing situations in ways that prevent further harm and fulfill the obligations of Muslims during times of weakness. Their actions stem from a rush to judgment, misguidance, and confusion about Islam, despite their claims of supporting it. Similarly, AbdulMohsen, who professes to assist those fleeing Muslim countries and has even migrated to Germany for this purpose, shows a sense of loyalty to that cause. However, it may be that his frustration with the Germans’ perceived inaction or support for those he views as enemies may have driven him to take harmful actions against the very country that welcomed him. There is nothing fictional about the takfiris harming the people they claim to want to help restore the glory of Islam, just as it is not far-fetched for someone to harm those who aided him in declaring his apostasy because he feels they are insufficiently advocating for his cause.

Eldad stated: Those incidents seem now to be the real motivation behind his deep urge for revenge against Germans and Germany than his accusations against Germany and former chancellor, Angela Merkel, of “Islamizing Europe.” If he truly feared the Islamization of Europe under Germany’s leadership, Abdulmohsen could have carried out an attack on a Muslim institution or alternatively at one of the public events surrounding the recent release of Merkel’s memoirs. [end of quote]

Response: Eldad’s insights into Abdul-Mohsen’s real motives will soon be illuminated by a later section of the article, which hints that some have speculated he might be a spy due to his behaviour. For the moment, however, let’s focus on the earlier quote concerning Abdul-Mohsen’s complaints—particularly his belief that German authorities are focusing on the Saudis he wishes to help, rather than his worries about German politicians “Islamizing Europe.” It’s clear that we have touched on this topic to some extent before. Just as takfiris are misled by their distorted views of justice and retribution, despite claiming to act in the interest of those they believe are wronged, it is reasonable to consider that Abdul-Mohsen might feel unsupported by those who initially welcomed him and allowed him to express his dissent. Therefore, if he perceives that others he is trying to help, under the guise of freedom from oppression, are being mistreated by the very authorities that offered him refuge, his frustration could mirror that of the takfiris. They often lash out at everyone, including innocent bystanders who are unaware of political decisions and bilateral relations between nations. Similarly, it is plausible that Abdul-Mohsen has directed his discontent toward the citizens of a secular government that he believes is inadequately responsive to his aspirations in his newly adopted stance of apostasy and so called anti-Islam activism.

Furthermore, there is no need to engage with Eldad’s assertion that if Abdul-Muhsen harbored genuine fears regarding the Islamization of Europe under Germany’s guidance, he might have executed an attack on a Muslim institution or during one of the public gatherings linked to the recent unveiling of Merkel’s memoirs. This is predicated on the principle that judgments are formed based on observable evidence unless compelling proof suggests otherwise. What is evident is that Abdul-Muhsen has articulated numerous grievances against the German government, and his actions reflect a desire for retribution against its citizens, akin to how takfiris inflict harm upon Muslim individuals due to their animosity towards Muslim authorities.

Eldad stated: The number of Saudi asylum-seekers in Germany is very low, despite the fact that the annual report of the Federal Office for Migration and Refugees in Germany notes various groups that could have sought asylum in Germany due to their persecution or discrimination by the Saudi authorities, despite the internal reforms process initiated by Crown Prince Mohammed bin Salman.

These groups include women, members of religious minorities, the LGBTQ+, community and opposition activists. Did the perpetrator from Magdeburg actually assist his compatriots who sought asylum in Germany? Various testimonies that have emerged on social media since the attack portray Abdulmohsen as a person who was actually in conflict with ex-Muslims, individuals, or organizations representing them. Among other things, he claimed that the German authorities infiltrated organizations of ex-Muslims to spy on them for the benefit of Saudi Arabia. [end of quote]

Response: If Saudi asylum seekers in Germany are few, we anticipate a similar trend in other Western nations. This is primarily because no rational person would abandon the land of Tawhid. Additionally, claims of persecution must be substantiated with concrete evidence, along with the activities of those seeking asylum before their departure. Simply asserting persecution is insufficient. Regarding reforms, we pray that Allah grants all Muslim leaders the wisdom to act in the best interests of Muslims, guided by the Qur’an and the Sunnah as interpreted and practiced by the companions of the Prophet.

Concerning the assertion that Abdul-Mohsen had conflicts with ex-Muslims, whether individuals or organizations, this does not serve as proof that he is anything other than what he claims. People with shared objectives can still disagree on methods. For example, the Khawarij may agree on many issues but still engage in conflict and violence against each other. Similarly, politicians often have differing opinions and arguments, so it is not unusual for individuals to disagree even when they have common goals or collaborate in wrongdoing. As for spying, every country has its own intelligence operations. Regardless of the freedoms afforded to individuals and groups, governments maintain their own means of regulating those freedoms, as the actions of citizens, both domestically and internationally, can impact diplomatic relations and national interests, regardless of whether we agree or disagree with government restrictions and activities.

Eldad stated: However, the confrontations that Abdulmohsen had with ex-Muslims, mainly on social media, raised suspicions among those who were threatened by him that the Saudi doctor was actually an undercover agent of the Saudi authorities, spying on critics of the Saudi regime. The Saudi authorities themselves say that they warned the Germans about Abdulmohsen well before he committed the deadly attack. [end of quote]

Response: In Usul Al-Fiqh, there is a guiding principle that states: “Certainty does not cease to remain due to doubt.”  Consequently, any concerns regarding Abdul-Muhsen’s actions—whether he is a spy or not—are merely speculative until substantiated by solid evidence. It is important to note that he has openly declared himself an apostate, expressing discontent with those who initially supported him in achieving his objectives, ultimately causing harm to their citizens. While he claims to care about the safety of their nation, his actions mirror those of the khawarij, who profess concern for Muslims yet resort to violence against them, driven by grievances against Muslim governments.

Spying: Just as the Zionist regime engages in spying and share intelligence when they see the need to do so, other nations engage in comparable activities. Thus, if the Saudi authorities have indeed reported on Abdul-Muhsen, there is nothing particularly concealed in that action.

Eldad stated: However, as complex as the personality of Abdulmohsen was, the public focus is turning now to the main scandal behind the attack: the German internal security authorities have failed, once again, in preventing terrible bloodshed despite warning signals they received or should have detected. This security inefficiency, and not the assumed political affiliation of the perpetrator for political needs, should indeed be at the center of the discussion, even if Germany is only two months away from a decisive general election.

There is the failure of police security at the site of the attack: after the deadly truck attack at the Christmas market in Berlin eight years ago, carried out by an Islamist and resulting in the murder of 12 men and women, it was decided to enhance security measures around Christmas markets throughout Germany. [end of quote]

Response: We have no comments to offer, as we do not represent any government. Similarly, the remaining observations made by Eldad throughout the article centered on comparable terror incidents in various European nations, particularly the security oversights that may have contributed to these events, Abdul-Muhsen’s backing of the AfD, and the potential implications for this political party. Our goal was to prevent Eldad from misrepresenting Abdul-Muhsen’s self-portrayal and comment on the unfounded suggestions that are based on assumptions or conjectures.

Regarding Eldad’s assertion that the majority of terrorist acts in Europe are perpetrated by Muslims, we want to emphasise that terrorism is a heinous crime, irrespective of the identity of the perpetrators, whether they are individuals, groups, organizations, or political figures. In this context, we also remind Eldad of the ongoing situation in Gaza and the historical context of mass murder associated with Zionist actions.

The History of Zionist Aggression

The Deir Yassin Massacre: Took place on April 9, 1948, near Jerusalem, during which between 107 to 254 Palestinians were massacred at the hands of the extremist “Stern” gang.

The Nasr al-Din Massacre: Took place in April 1948. Al-Lajjun Massacre: Took place on April 13, 1948, in a Palestinian Arab village in the Jenin District, where the Zionist Haganah gang attacked it and killed 13 people.

The Saliha Massacre: Took place in May 1948, during which 75 Palestinians were massacred.

The Abu Shusha Massacre: Took place on May 14, 1948, near the village of Deir Yassin, and claimed the lives of (50) citizens, including women, men, children, and the elderly.

The Beit Daras Massacre: Took place in northeastern Gaza on May 21, 1948.

The Tantura Massacre: Took place on May 22, 1948, in the occupied city of Haifa, and claimed the lives of about (200) Palestinians.

The Lydda Massacre: Took place on July 12, 1948, in the occupied city of Lydda, and resulted in the massacre of about (500) Palestinians, including (150) who were massacred inside the city’s Grand Mosque. The Zionists threw many of them alive into the town’s wells.

The Dawayima Massacre: Took place on October 29, 1948, when a battalion from the terrorist “Lehi” organization led by Moshe Dayan attacked the village and then began searching homes and shooting at its residents. Entire families were exterminated in the massacre, which resulted in the killing of 200 men, women, and children.

The Zionist massacres did not stop after the Nakba of 1948, but rather their frequency, intensity, and brutality increased in light of the use of more lethal and destructive weapons. Among the most prominent of these massacres were: The Sharafat Massacre, which took place in February 1951, in which 11 Palestinians were massacred, and the rest of the village’s people were displaced. The Bethlehem Massacre took place in January 1952, in which 10 Palestinians were massacred. The Qibya Massacre took place on October 14, 1953, in the village of Qibya, east of Jerusalem, during which (67) Palestinians were massacred, most of whom were women and children, and during which 56 homes were destroyed. The Qalqilya Massacre took place on October 10, 1956, when the occupation forces attacked citizens in the city of Qalqilya in the West Bank, during which about seventy citizens were massacred.

The Kafr Qasem Massacre took place on October 29, 1956, in which 49 Palestinians were massacred, including 11 children, when they were all returning home from work. The Khan Yunis Massacre took place on November 3 and 12, 1956, in which between 280 and 500 Palestinians were massacred.

In 1970, Zionist aircraft struck Bahr al-Baqar Primary School and Abu Zaabal factories, killing more than 150 Egyptian students and workers. In 1980, the extremist Jewish organization Kach attempted to blow up Al-Aqsa Mosque, and a shipment of explosives weighing 120 kg was discovered. The Sabra and Shatila massacre took place in September 1982. This massacre lasted three days, and its direct perpetrators were members of the Lebanese Phalange forces allied with the Zionists led by Ariel Sharon. The Ibrahimi Mosque Massacre took place on February 25, 1994, when a Zionist named “Barog Goldstein” stormed the Ibrahimi Mosque in the city of Hebron, and fired bullets and bombs at the worshipers. This massacre resulted in the massacre of 29 Palestinians. The Qana Massacre took place on April 18, 1995. [compiled from various old Arab Newspapers]

It is important to reiterate that this does not imply any lack of condemnation for the murders carried out by Muslim individuals and groups; on the contrary, such acts are unequivocally condemned. Shaikh Abu Iyaad [may Allah preserve him] stated: Upon this, to answer the eternally unanswered question of Piers Morgan, “Do you condemn Hamas?”, we condemn everyone who opposes the Divine Legislation by killing innocent civilians, including non-combatant men, the elderly, women, children, priests, monks and the likes, no matter who they are, Muslim or non-Muslim, whether ISIS, al-Qaeda, Hamas, Boko Haram or Benjamin Mileikowsky, the IDF, Settlers and their likes. https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Justifying Genocide and Slaughtering of Women and Children in Holy War: Rabbi Eliyahu Mali

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

Just Rules of Fighting in the Sharīʿah of Islām Compared to Genocidal, Ethnic-Cleansing, Tribal-Vengeance

Doctrines and Excesses of Trojan-Horse Muslim Extremists | AbuIyaad.Com
https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

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Footnote a: http://www.islamagainstextremism.com/

Footnote b: https://abuiyaad.com/sn/muslims-antisemitism
https://www.salafisounds.com/the-way-forward-for-muslim-minorities-living-in-an-atmosphere-of-anti-islamic-sentiment-reflections-after-the-massacre-in-new-zealand-by-abu-khadeejah/

[1] https://www.thenoblequran.com/q/#/search/25_33

[2] https://www.thenoblequran.com/q/#/search/6_55%5D

[3] Tafseer Ibn Kathir

[4] Tafseer at-Tabari