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The Dam and The Rats

Written by Abdullah Jallow on . Posted in Deviated Groups, Sects and Parties, Featured, Fitnah, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin.

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

لَقَدۡ كَانَ لِسَبَإٍ۬ فِى مَسۡكَنِهِمۡ ءَايَةٌ۬ ۖ جَنَّتَانِ عَن يَمِينٍ۬ وَشِمَالٍ۬ۖ كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ وَٱشۡكُرُواْ لَهُۚ ۥ بَلۡدَةٌ۬ طَيِّبَةٌ۬ وَرَبٌّ غَفُورٌ۬
فَأَعۡرَضُواْ فَأَرۡسَلۡنَا عَلَيۡہِمۡ سَيۡلَ ٱلۡعَرِمِ وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬
ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ
وَجَعَلۡنَا بَيۡنَہُمۡ وَبَيۡنَ ٱلۡقُرَى ٱلَّتِى بَـٰرَڪۡنَا فِيہَا قُرً۬ى ظَـٰهِرَةً۬ وَقَدَّرۡنَا فِيہَا ٱلسَّيۡرَۖ سِيرُواْ فِيہَا لَيَالِىَ وَأَيَّامًا ءَامِنِينَ
فَقَالُواْ رَبَّنَا بَـٰعِدۡ بَيۡنَ أَسۡفَارِنَا وَظَلَمُوٓاْ أَنفُسَہُمۡ فَجَعَلۡنَـٰهُمۡ أَحَادِيثَ وَمَزَّقۡنَـٰهُمۡ كُلَّ مُمَزَّقٍۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّكُلِّ صَبَّارٍ۬ شَكُورٍ۬

Indeed there was for Saba’ a sign in their dwelling place, – two gardens on the right hand and on the left (and it was said to them) “Eat of the provision of your Lord, and be grateful to Him, a fair land and an Oft-Forgiving Lord. But they turned away (from the obedience of Allah), so We sent against them Sail Al-‘Arim (flood released from the dam), and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees. Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful, (disbelievers). And We placed between them and the towns which We had blessed, towns easy to be seen, and We made the stages (of journey) between them easy (saying): “Travel in them safely both by night and day.” But they said: “Our Lord! Make the stages between our journey longer,” and they wronged themselves, so We made them as tales (in the land), and We dispersed them all, totally. Verily, in this are indeed signs for every steadfast grateful (person).

Imaam As-Sadi [may Allaah have mercy upon him] said: Saba was a well-known tribe close to Yemen and their dwelling place was a township called Ma’rib. And one of blessings Allaah has bestowed upon the people – in general- and His kindness to them, and to the Arabs in particular, is that Allaah narrated – in the Qur’aan – the news regarding those who were destroyed and punished, who lived close to the Arabs and they saw its Aathaar [i.e. the signs left behind in the land to indicate their evil end]; and the people transmitted its news, so that it became easier to [believe and affirm] its truthfulness and closer [to the hearts and minds] as an admonition.

Allaah said: [لَقَدۡ كَانَ لِسَبَإٍ۬ فِى مَسۡكَنِهِمۡ ءَايَةٌ۬ – Indeed there was for Saba’ a sign in their dwelling place]- Meaning: The place they lived. [The term  ‘Sign’ in this statement] are the blessings Allah bestowed upon them and averted calamities from them, which necessitated that they worship Allah alone and thank Him. Then Allaah [clarified and explained what] this sign was, saying: [جَنَّتَانِ عَن يَمِينٍ۬ وَشِمَالٍ۬ – two gardens on the right hand and on the left]- Meaning: They used to have a huge valley to which came abundant rainfall. They built a robust dam that gathered the water and the rainfall used to come to it. It gathered abundant water over there, so they distributed it to their orchards, which were situated on the right and left of that valley. The two big gardens brought forth for them Thimaar [i.e. fruits and other produce from trees, plants] that was sufficient for them, which brought about – for them- a state of bliss and happiness. So, Allaah commanded them to thank Him for bestowing upon them His blessings which He facilitated for them in numerous ways as follows:

The two gardens from which came most of their nourishments.

Allah made their dwelling place good- its air was good, it had very little pollution and the land brought provision continuously.

Allaah promised them that if they are grateful to Him, He will forgive them and show them mercy, and this is why Allaah said: [بَلۡدَةٌ۬ طَيِّبَةٌ۬ وَرَبٌّ غَفُورٌ۬ – a fair land and an Oft-Forgiving Lord].

Due to the fact that Allah knew their need for trade and earnings in the blessed land- and what is apparent is that it was the surrounding towns of Sanaa [i.e. in Yemen] as stated by more than one of the Salaf, and it was stated that the blessed land was Shaam [syria]-, therefore, Allaah facilitated for them the means through which they got there with great ease, safely and without fear, and the adjacent towns between them and that blessed land; so that they encountered no difficulty in carrying provisions and merchandise. And due to this Allaah said: [وَجَعَلۡنَا بَيۡنَہُمۡ وَبَيۡنَ ٱلۡقُرَى ٱلَّتِى بَـٰرَڪۡنَا فِيہَا قُرً۬ى ظَـٰهِرَةً۬ وَقَدَّرۡنَا فِيہَا ٱلسَّيۡرَۖ –  And We placed between them and the towns which We had blessed, towns easy to be seen, and We made the stages (of journey) between them easy]- Meaning: Distances they were acquainted with and make [good plans for their journeys], so that they did not get lost on their way. [سِيرُواْ فِيہَا لَيَالِىَ وَأَيَّامًا ءَامِنِينَ – Travel in them safely both by night and day]- Meaning: With tranquillity during those nights and days, without fear. This was one of Allaah’s perfect blessings which He bestowed upon them by saving them from fear.

However, they turned away from the One [i.e. their Lord Allaah] Who bestowed those blessings upon them- turned away from worshipping Him alone, thankless for the blessings bestowed upon them and became unconcerned about them, until they asked and wished that the distance of their journeys between those towns [which was very easy] should be longer.

[وَظَلَمُوٓاْ أَنفُسَہُمۡ – And they wronged themselves]- Meaning: Due to their disbelief in Allaah and being ungrateful to Him for the blessings He bestowed on them, Allaah punished  them as a result of their transgression, took it away from them [i.e. the blessings] and sent them Sail Al-Arim  [a wild flood], which destroyed their dam, destroyed their gardens and orchards. So, those gardens that had amazing verdant plots and trees that bore fruits were substituted with trees that had no benefit.

And due to this Allah said: [وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬  – and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees]- Meaning: Brought little food that was not enough to suffice them. All these trees are well known and was a just recompense for their evil deeds. (1)

Story of The Dam of Ma’rib: The story of the dam is about the water which used to come to them from between two mountains, combined with water from rain falls and their valleys. Their kings built a huge, strong dam and the water reached a high level between the two mountains. Then they planted trees and got the best fruits that could ever be harvested, plentiful and beautiful. A number of the Salaf, including Qataadah [rahimahumullaah] mentioned that a woman would walk beneath the trees, carrying a basket or vessel – such as is used to gather fruit – on her head, and that fruit would fall from the trees and fill the basket without any need for her to make the effort to pick the fruit, because it was so plentiful and ripe. This was the dam of Marib, a land between which and San’a was a journey of three days. Others said that in their land there were no flies, mosquitos or fleas, or any kind of vermin. This was because the weather was good and the people were healthy, and Allaah took care of them so they that they worship Him alone.

Some including Ibn Abbaas [may Allaah be pleased with him and his father], Wahb Bin Munabbih, Qataadah and Ad-Dahhaak [may Allaah have mercy upon them] said that when Allaah wanted to punish them by sending the flood upon them,  he sent animals from the earth to the dam, large rats which made a hole in it. (2) Wahb Bin Munabbih said, “They found written in their scriptures that the dam would be destroyed because of these large rats. So they brought cats for a while, but when the decree came to pass, the rats overran the cats and went into the dam, making a hole in it, and it collapsed”. (3) Qataadah and others said, “The large rat is the desert rat. They gnawed at the bottom of the dam until it became weak, then the time of the floods came and the waters rushed through the bottom of the valley and destroyed everything in their path- buildings, trees etc!” (4)

And just as they substituted beautiful thankfulness with that ugly ingratitude, those blessings were substituted with the things that have been mentioned. And due to this Allaah said: [ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ- Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful, (disbelievers)]- Meaning: We do not recompense with this punishment, except to those who disbelieve in Allaah and are thankless for His blessings.

After that which befell them befell them, they scattered and split, even though aforetime they were together. Allah made them a story by way of which others spoke about them – stories people narrated at night, and people used to mention them in the parable [i.e. when talking about others], “They scattered like Saba”. Everyone used to speak about that which happened to them.

However, none learns a lesson regarding their affair, except those about whom Allaah said: [إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّكُلِّ صَبَّارٍ۬ شَكُورٍ۬  – Verily, in this are indeed signs for every steadfast grateful (person)]- Meaning: Those who are patient when facing hardship and extreme difficulties, who persevere for the Sake of Allaah, grateful to Allaah for His blessings, affirm and acknowledge such blessings, praise the One who bestowed it upon them [i.e. Allaah] and utilise them in obedience to Allaah. When this type of person hears their story [i.e. the people of Sabah]- their behaviour and what happened to them, he knows that the punishment was a recompense for their ungratefulness, and that whoever commits the likes of that which they did will be treated in the same way. And that being grateful to Allaah for His blessings is a safeguard for those blessing and repels punishment; and that Allaah’s Messengers spoke the truth regarding that which they informed the people and that recompense is true, as its examples are seen in this worldly abode. (5)

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: It [i.e. Saba] was an Arab tribe named after a grandfather of theirs – a man with many children. It has been reported in a hadeeth that his children were ten in number- six stayed in Yemen and four in Shaam [Syria]. Then they spread in the earth and became numerous.

[لَقَدۡ كَانَ لِسَبَإٍ۬ فِى مَسۡكَنِهِمۡ ءَايَةٌ۬  – Indeed there was for Saba’ a sign in their dwelling place]: [مَسۡكَنِ – Maskan- is that which a person lives in and lives there with tranquillity, such as houses, groves, orchards etc]. [ءَايَةٌ۬ – Aayah]- is a sign that shows something. The sign [i.e. the one mentioned in this Aayah] shows Allaah’s All-Encompassing Power, His blessings and [Perfect] Wisdom.

[جَنَّتَانِ عَن يَمِينٍ۬ وَشِمَالٍ۬  – two gardens on the right hand and on the left]- Meaning: Gardens filled with trees. And if situated on the right and the left, it will possess a marvellous and attractive sight. They were a chain of gardens on the right and left. [كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ وَٱشۡكُرُواْ لَهُۚ  – (and it was said to them) “Eat of the provision of your Lord, and be grateful to Him]- Meaning: That which Allah has provided for you in the land of Saba.

Allaah placed numerous good in these two gardens and benefiting from them was very easy. [وَٱشۡكُرُواْ لَهُۚ-And thank Him (i.e. Allaah)]- Meaning: This is what was sought from them [i.e. to be thankful], and thankfulness is connected to the heart, the tongue and the limbs- to acknowledge that those blessings are from Allaah, praise Allaah for them and perform acts of obedience with your limbs, until you fulfil the obligation of thankfulness in the manner sought from you.

Thank Allaah for the blessings He has bestowed on you in the land of Saba. [بَلۡدَةٌ۬ طَيِّبَةٌ۬ – a fair land (i.e. Saba)]. This land had no predators, mosquitoes, flies, fleas, scorpions and snakes. A stranger would go pass the land and the lice on his clothes will die due to the good air [or weather condition]. [وَرَبٌّ غَفُورٌ۬  – an Oft-Forgiving Lord]- Meaning: Allaah is the Forgiving Lord – the forgiver of sins. Allaah granted them these two blessings: the blessing of a good dwelling place, and the blessing of forgiveness, safety from sins and its punishment in the afterlife; and the good land is a means of safety against evils in the worldly life.

This great Aayah shows Allaah’s All-Encompassing Power and His Perfect Wisdom in relation to the story of Saba in general, that they were blessed in their dwelling places, orchards, castles and other than that. But when they turned away, the situation changed. In this is a lesson and a sign from many different angles – a sign that shows Allaah’s All-Encompassing Power to the one who disobeys Allaah, a lesson for one who obeys Allaah and a sign that shows Allaah’s [Perfect] Wisdom.

Contemplate on this Aayah and you’ll find the different and various signs in it! It is a sign that shows Allaah’s All-Encompassing Power because He created for them those mighty orchards, and then substituted it with something else that was not equal to them in anything.

This shows the [Perfect] Wisdom of Allaah when He bestowed that good upon them- when they were [obedient, submissive etc] to Him, and then took it away from them when they turned away – turned away from worshipping Him due to pride. This is a sign to take a lesson from by the people who disobey Allaah, because in it is a warning that the cessation of Allaah’s blessings is due to their sins. It is a sign for those who obey Allaah when they take a lesson from it, that as long as they obey Allaah, then Allah’s blessings will be sent to them.

Those gardens brought forth its food in abundance and many other ways, because Allaah said to them [i.e. the people of Saba]: [كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ – Eat of the provision of your Lord].

It is obligatory to be grateful to Allaah because Allaah said [وَٱشۡكُرُواْ لَهُۚ – and be grateful to Him]. Sound intellect obligates gratitude just as it is obligated by the divine revelation. As for its obligation in the Sharee’ah, then the Aayaat of the Qur’aan commanding it are numerous. As for its obligation as [dictated or recognised] by sound intellect, then that is because sound intellect necessitates that whoever does good for you, then you should thank him. The one who is not thankful to Allaah will not be thankful to the people – Meaning: Everyone sees that it is wrong when a person does good to you, but you shun him and you do not thank him. All of us know that this is wrong and it is obligatory that you are thankful.

Also this shows that the lands are divided into two- good and bad, because Allaah said: [بَلۡدَةٌ۬ طَيِّبَةٌ۬ – a fair land]. And what type of good is in this land – is it the terrain [i.e. physical features], its air [or weather, climate] or its fruits? Answer: It includes all these three affairs.

Allaah said:[وَٱلۡبَلَدُ ٱلطَّيِّبُ يَخۡرُجُ نَبَاتُهُ ۥ بِإِذۡنِ رَبِّهِۦ‌ۖ وَٱلَّذِى خَبُثَ لَا يَخۡرُجُ إِلَّا نَكِدً۬ا‌ۚ ڪَذَٲلِكَ نُصَرِّفُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَشۡكُرُونَ- The vegetation of a good land comes forth (easily) by the Permission of its Lord, and that which is bad, brings forth nothing but a little with difficulty. Thus do We explain variously the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) for a people who give thanks]. [Surah Al-A’raaf. Aayah 58]

Affirmation of Allah’s Lordship and His forgiveness, which is found in the statement: [وَرَبٌّ غَفُورٌ۬ – an Oft-Forgiving Lord].

[فَأَعۡرَضُواْ فَأَرۡسَلۡنَا عَلَيۡہِمۡ سَيۡلَ ٱلۡعَرِمِ وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬ – But they turned away, so We sent against them Sail Al-‘Arim (flood released from the dam), and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees]. [Surah Saba. Aayah 16]

[فَأَعۡرَضُواْ – But they turned away]- Meaning: They turned away and disbelieved.

[فَأَرۡسَلۡنَا عَلَيۡہِمۡ سَيۡلَ ٱلۡعَرِمِ – so We sent against them Sail Al-‘Arim (flood released from the dam)]- Meaning: Because they turned away, We sent them the flood. This flood drowned their gardens and their wealth. This is Allaah’s way in dealing with His creation [i.e. the disobedient ones amongst mankind and jinn], just as Allaah [The Exalted] said [in another Aayah]:

وَضَرَبَ ٱللَّهُ مَثَلاً۬ قَرۡيَةً۬ ڪَانَتۡ ءَامِنَةً۬ مُّطۡمَٮِٕنَّةً۬ يَأۡتِيهَا رِزۡقُهَا رَغَدً۬ا مِّن كُلِّ مَكَانٍ۬ فَڪَفَرَتۡ بِأَنۡعُمِ ٱللَّهِ فَأَذَٲقَهَا ٱللَّهُ لِبَاسَ ٱلۡجُوعِ وَٱلۡخَوۡفِ بِمَا ڪَانُواْ يَصۡنَعُونَ

And Allah puts forward the example of a township (Makkah), that dwelt secure and well content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad) which they (its people) used to do. [Surah An-Nahl. Aayah 112]

[وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬ – and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees]- Meaning: The two previous gardens that had good fruits from which they ate and benefited through trade and other than that.

In summary: When these people turned away and were not thankful to Allaah, He sent the flood and thus their wealth was drowned and their buildings destroyed. Their two gardens were replaced with two other gardens that were neither equal nor could they be compared to that which they had before.

Benefits Derived From This Noble Aayah:

– A clarification of the situation of these people- that they replaced the blessings of Allaah with disbelief, even though it was incumbent upon them to be thankful to Allah and obey Him after they were given those blessings, but they turned away.

-Punishment against those who turn away [from obedience to Allaah] is based on that which Allaah’s Perfect Wisdom necessitates. And indeed Allaah has stated in another Aayah: [فَكُلاًّ أَخَذۡنَا بِذَنۢبِهِ- So We punished each (of them) for his sins]. Punishment is always given in a manner that fits the deed [i.e. the crime]. Thus, when these people became ungrateful and disbelieved due to those gardens [given to them], they were replaced with bad gardens.

– An affirmation of the ‘Reason or Cause’ which can be taken from the Aayah: [فَأَعۡرَضُواْ فَأَرۡسَلۡنَا – But they turned away, so We sent against them (i.e. the flood released from the dam)]. So, Allaah sent them [the flood] due to their turning away.

– Sins are a reason for the cessation of blessings, because Allaah said: [فَأَعۡرَضُواْ فَأَرۡسَلۡنَا – But they turned away, so We sent against them (i.e. the flood released from the dam)]. They were in a state of bliss prior to that, but when they turned away Allaah sent them this destructive flood. This has many other testimonies in the Qur’aan, and from them is the statement of Allaah:

[وَضَرَبَ ٱللَّهُ مَثَلاً۬ قَرۡيَةً۬ ڪَانَتۡ ءَامِنَةً۬ مُّطۡمَٮِٕنَّةً۬ يَأۡتِيهَا رِزۡقُهَا رَغَدً۬ا مِّن كُلِّ مَكَانٍ۬ فَڪَفَرَتۡ بِأَنۡعُمِ ٱللَّهِ فَأَذَٲقَهَا ٱللَّهُ لِبَاسَ ٱلۡجُوعِ وَٱلۡخَوۡفِ بِمَا ڪَانُواْ يَصۡنَعُونَ – And Allah puts forward the example of a township (Makkah), that dwelt secure and well content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad) which they (its people) used to do]. [Surah An-Nahl. Aayah 112]

Allaah said:

وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ وَلَـٰكِن كَذَّبُواْ فَأَخَذۡنَـٰهُم بِمَا ڪَانُواْ يَكۡسِبُونَ
أَفَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ أَن يَأۡتِيَہُم بَأۡسُنَا بَيَـٰتً۬ا وَهُمۡ نَآٮِٕمُونَ
أَوَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ أَن يَأۡتِيَهُم بَأۡسُنَا ضُحً۬ى وَهُمۡ يَلۡعَبُونَ
أَفَأَمِنُواْ مَڪۡرَ ٱللَّهِ‌ۚ فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ

And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes, etc.). Did the people of the towns then feel secure against the coming of Our Punishment by night while they are asleep? Or, did the people of the towns then feel secure against the coming of Our Punishment in the forenoon while they play? Did they then feel secure against the Plan of Allah. None feels secure from the Plan of Allah except the people who are the losers. [Surah Al-A’raaf. Aayaat 96-99]

– Rain is blessing and mercy, but it can be a source of vengeance and punishment, because Allaah said: [سَيۡلَ ٱلۡعَرِمِ – Flood released from the dam]. Sail in origin is the gathering of rainwater until it begins to flow. Its origin is good, just as Allaah said: [أَوَلَمۡ يَرَوۡاْ أَنَّا نَسُوقُ ٱلۡمَآءَ إِلَى ٱلۡأَرۡضِ ٱلۡجُرُزِ فَنُخۡرِجُ بِهِۦ زَرۡعً۬ا تَأۡڪُلُ مِنۡهُ أَنۡعَـٰمُهُمۡ وَأَنفُسُہُمۡ‌ۖ أَفَلَا يُبۡصِرُونَ  – Have they not seen how We drive water (rain clouds) to the dry land without any vegetation, and therewith bring forth crops providing food for their cattle and themselves? Will they not then see?] [Surah As-Sajdah. Aayah 27]. This [i.e. rainwater] is good, but sometimes it is a means of punishment.

– A clarification of the misguidance of those people who when afflicted with the likes of these calamities, such as floods and its like, it does not have an effect on them and they would say, “This is something that occurs naturally [i.e. it has no connection to the decree of a Creator nor is it due to sins etc]”. Indeed, these floods that cause destruction are nothing else but punishment from Allaah by way of which those punished are put to trial and those upon their way are deterred.

–  A clarification of Allaah’s All-Encompassing Power, because He sent them those floods which drowned their fruits and vegetation. And after [the destruction of those fruits and vegetation], bitter bad fruit, tamarisks and some few lote-trees grew [to replace them]. It was not lote-trees [i.e. in their abundance], rather it was few lote-trees, and their gigantic gardens were replaced with it.

– The Perfect Wisdom of Allaah in that He replaced those two gardens with another two gardens, because obedience to Allaah is light [i.e. guidance], uprightness and success, and it is appropriately recompensed with Allaah’s [Favours, Blessings etc]. Sinning is darkness [i.e. misguidance] and corruption, so it is appropriately connected to that bad replacement [i.e. the gigantic gardens that produced abundant good fruits were replaced with gardens that bore few fruits and were bitter].

[ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ – Like this We requited them (i.e. the people of Saba) due to their disbelief. And never do We requite in such a way except those who are ungrateful, (disbelievers)].

[ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ  – Like this We requited them due to their disbelief]- Meaning: Due to their disbelief, We recompense them with this recompense by drowning their wealth, destroyed their buildings and replaced their two gardens [i.e. the two gigantic, amazing and fruitful gardens] with two other gardens [i.e. the ones that produce bitter fruits]. [وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ – And never do We requite in such a way except those who are ungrateful, (disbelievers)]

From The Benefits of This Aayah:

– Proof [to show that] Allaah does not recompense anyone with punishment except due to his deeds, as Allaah said: [بِمَا كَفَرُواْۖ  – Due to their disbelief]

– An establishment of the Asbaab [Cause or Reason behind this punishment] because the Baa in this statement is Sababiyyah [i.e. the Baa attached to a word to show us the reason or cause behind something]

– The difference between the words [يَجْزِى  -Yaj’zee and [يُجَازِى  – Yu’jaa’zee. In this Aayah Allaah said: [وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ- Like this We requited them due to their disbelief]. [نَجْزِى ] refers to good recompense and [ نُجَازِى  ]- refers to punishment, and this is what some of the scholars say [may Allaah have mercy upon them]. So, when referring to good, we say [جَزَى ] and when referring to evil. we say [جَازَى ] (6)

[Ref 1: An Excerpt from Tafseer As-Sadi. Slightly paraphrased]

[Ref 2: At-tabari 20/378-380]

[Ref 3: At-tabari 20/381].

[Ref 4: At-tabari 20/381]

[Ref 5: An Excerpt from Tafseer As-Sadi. Slightly paraphrased]

[Ref 6: An Excerpt from Tafseer Surah Saba. Pages 126-137]

The old man with the garden and his weak children

Written by Abdullah Jallow on . Posted in Categories, Featured, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah [The Exalted] said:

أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ لَهُ ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ وَأَصَابَهُ ٱلۡكِبَرُ وَلَهُ ۥ ذُرِّيَّةٌ۬ ضُعَفَآءُ فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ

Would any of you love to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Aayaat (proofs, evidences, verses) to you that you may give thought. [Al-Baqarah. 266]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said that Imam Al-Hasan Al-Basri, may Allah have mercy upon him, said: “By Allah! Very few amongst the people understand this parable. A very old man whose body is weak and his children are many would be very much in need of his garden. By Allaah! One of you would be more in need of his deeds when he is cut off from this worldly life [i.e. through death]”.

It has been reported in Sahih Al-Bukhari that one day Umar, may Allah be pleased with him, said to the companions, “What do you think about this verse [أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ – Would any of you love to have a garden]?” They replied, “Allah knows best”. Umar became angry and said, “Either say that you know or say that you do not know”. Then Ibn Abbas, may Allah be pleased with him and his father] said, ‘O chief of the believers! I have something in my mind to say about it’. Umar said, ‘O son of my brother! Say, and do not underestimate yourself’. Ibn Abbas said, “In this verse there has been put forward a parable for deeds”. Umar said, “What kind of deeds?” Ibn Abbas said, “For deeds”. Umar said, “This is an example for a wealthy man who does good deeds out of obedience to Allah and then Allah sends him Satan whereupon he commits sins till all his good deeds are lost”. (a)

This narration shows Ibn Abbas’s strong understanding and the precedence Umar gave him even when he was young. This hadeeth also shows a scholar motivating his student to speak in the presence of those older than him if he knows that the young one is worthy of it, in order to encourage him, broaden himself (in understanding) and make him desirous of knowledge. (b) “Umar stated that Allah sent this wealthy person a shaytan and he lost all his good deeds”.

Question: Why does this occur? Answer: It occurs based on Allah’s Perfect and Just Decree, as recompense for one’s wickedness (c); due to a hidden plot in one’s heart (d), due one turning away from guidance and behaving as if he does not know Allah’s guidance (e); turning away from Allah’s reminder, which he revealed to his Messenger, turning away from understanding it and pondering upon it, and that which Allah intends by way of it, so Allah leaves such a person with his devil as a punishment – the devil that follows him. So, this devil becomes his ally (f); because none submits to Allaah sincerely and truthfully, and performs the deeds of the people of Jannah, except that Allaah will never abandon him. (g). Such a person was not compelled to go astray, rather he made a choice, but his choice is under the Will of Allaah. We do not know what was in the hearts of those who deviated, so Allah deviated their hearts; but we know – with absolute certainty – that Allah passes Just Judgments and He does not do injustice to anything; rather it is the people who wrong themselves. (h)

So Allah said: [أَيَوَدُّ أَحَدُڪُمۡ – Would one of you love]; This statement is more profound than a negation and prohibition, just as when you see someone committing a repugnant deed, so you say to him, “A sensible person would not do this! Would someone who fears Allah and the Hereafter do this?!”. [أَيَوَدُّ أَحَدُڪُمۡ – Would one of you love] is more profound [or intense] in showing one’s rejection than saying, “Would you want”, because love and wish in this situation is more repugnant and evil than just wanting.

[أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ – Would any of you love to have a garden with date-palms and vines]; These two [fruits] have been specifically mentioned because they are the most valuable and they contain more benefit, for indeed they are a source of food, nourishment, medicine, drink and fruitage – whether sweet or sour, and are eaten when moist or dry. Their benefits are numerous indeed. The people differ regarding which of the two is better and more beneficial. Some say the date palm and others say the vine, and each group provided proofs to establish their statement, and we have mentioned this in another place [i.e. in another book]. In summary: This affair differs based on different countries, for indeed Allaah made it a common affair in a way that one of them does not dismiss the authority of the other. The date palm – when in its most favourable land and place- is better and more beneficial than the vine in that place; and the vine – in its suitable land and habitat – is better than the date palm in there. And Allaah knows best.

The intent is that these two types of fruits are the noblest and the best of fruits, so a garden that has both of them would be the best of gardens. In addition to this, rivers flow under this garden, which makes it more perfect and greater in status. And in addition to this, there’s no absence of other types of fruits in this garden which one desires; rather there are all types of fruits therein; however most of its produce and its main purpose is for the date palm and vines. Allaah said: [ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ – and all kinds of fruits for him therein]. And similar to this statement is also the statement of Allaah: [وَٱضۡرِبۡ لَهُم مَّثَلاً۬ رَّجُلَيۡنِ جَعَلۡنَا لِأَحَدِهِمَا جَنَّتَيۡنِ مِنۡ أَعۡنَـٰبٍ۬ وَحَفَفۡنَـٰهُمَا بِنَخۡلٍ۬ وَجَعَلۡنَا بَيۡنَہُمَا زَرۡعً۬ا – And put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields)]. [ كِلۡتَا ٱلۡجَنَّتَيۡنِ ءَاتَتۡ أُكُلَهَا وَلَمۡ تَظۡلِم مِّنۡهُ شَيۡـًٔ۬ا‌ۚ وَفَجَّرۡنَا خِلَـٰلَهُمَا نَہَرً۬ا – Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them]. [وَكَانَ لَهُ ۥ ثَمَرٌ۬ – And he had property (or fruit)… ][Surah Al-Kahf. Aayaat 32-34]

Then Allah said about this garden [i.e. the one mentioned in Baqarah 266]: [فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ – then it is struck with a fiery whirlwind, so that it is burnt]. Al-Kahf 42] [وَأُحِيطَ بِثَمَرِهِۦ فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيہَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِہَا – So his fruits were encircled (with ruin). And he remained clapping his hands with sorrow over what he had spent upon it, while it was all destroyed on its trellises].

Then Allaah said: [وَأَصَابَهُ ٱلۡكِبَرُ – while he is stricken with old age]. This shows his great need of this garden, and his heart’s attachment to it can be seen in various ways (as follows): Indeed, he has reached very old age and cannot earn or engage in trade, the son of Adam increases in eagerness for things when he gets older, he has children, so he is eager that his garden should remain because both him and his children are in need of it, his children are weak and they are a burden on him – neither do they benefit him with their strength nor their deeds, and he is responsible for their livelihood because they are weak and incapable [of doing anything]. This is the great extent to which his heart is attached to this garden and the great need him and his children have of it. So, when you truly perceive this situation and this need, then what will be the calamity if his garden is stricken by a fiery whirlwind and burns it. By Allaah! Indeed, Al-Hasan Al-Basri spoke the truth (when he said), “Very few amongst the people understand this parable”. And due to this, Allaah notified us regarding the greatness of this parable and prompted the hearts to reflect upon it due to their great need of it. Allah said: [كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ – Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought].

If a truly sensible person was to ponder upon this parable and took it as a guide for his heart, it would suffice and heal it. So, if a person was to perform deeds of obedience to Allah, but then followed it with that which nullified it due to disobedience to Allah, it would be like the fiery whirlwind that burnt the garden. [An Excerpt from Tareequl Hijratayn pages 456-458. Slightly paraphrased. Publisher Daar Ibn Rajab 2nd edition 1421AH (2001)]

The Balance Between Fear and Hope

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, stated: Imam Ahmad, may Allah have mercy upon him] said, “It is obligated on a person that his fear and hope are the same because if one of them is more than the other he is destroyed”. Amongst the scholars are those who say that if you desire to perform an act of obedience, you should have more hope that Allah will accept it, raise your status by way of it and strengthen you. And if you desire to commit an act of disobedience, you should have more fear so that you do not fall into it. And amongst the scholars are those who say that fear and hope should be based on the circumstances of a person; if one is in a state of poor health, he should have more hope because the Prophet, peace and blessings of Allah be upon him, said, “None of you should die except whilst having good thoughts about Allah”. This is because if one has overwhelming fear whilst he is in a state of poor health, it may lead him to despair of Allah’s Mercy. As for when one is in a state of good health, he should have more fear because a state of good health is a reason for corruption [i.e. it corrupts some people because they take it for granted and are ungrateful etc]. The best position – in my view – regarding this dangerous subject matter is that a person (approaches the affair) based on his circumstances and the position that is more precise is that a person should have more hope when he performs a good deed, and when he desires an evil deed, he should have more fear. [Sharh Hilyatil Taaluibal Ilm. Page 35-36]

[a] Sahih Al-Bukhari. 4538
[b] Fat’hul Bari Sharh Sahih Al-Bukhari. 8/254
[c] Tafsir As-Sadi, Surah Israa. 5
[d] Sharh Arba’een page 87-88. 1st edition. 1424 (2003)- Imam Muhammad Ibn Salih Al-Uthaymin)]
[e] Zaad Al-Maseer. Tafseer Surah Az-Zukhruf Averse 36
[f] Al-Jawaab Al-Kaafee 136-137
[g] Sharh Arba’een page 88. 1st edition. 1424 (2003)
[h] Sharh Al-Arba’een pages 55-56- 1st edition 1428 (2007)-by Al-Allamah Salih Aala Ash-Shaikh

Insights From a Famous Hadith of Hudaifah – By Allamah Salih Al-Fawzan

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Death, Featured, Fitnah, History of Islam, Innovations In Islam (Bidah), Jahannam (Hell Fire), Jannah (Paradise), Marriage (Nikkah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Refutations, Repentance, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

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

All praise and thanks be to Allah, Lord of the worlds, and may Allāh’s peace and blessings be upon our Prophet Muhammad, his family and his companions.  To proceed: Indeed, the hadith that will be addressed – in this lecture – is the hadith of Hudhaifah Bin Al-Yaman, may Allah be pleased with him. He said: 

People used to ask Allah’s Messenger, peace and blessings of Allah be upon him, about the good times, but I used to ask him about bad times fearing lest they overtake me.  I said, “O Messenger of Allah! We were in a state of pre-Islamic ignorance and evil, and then Allah brought us this good (time through Islam), is there any evil time after this good one?” He said, “Yes” I asked, “Will there be a good time again after that evil?” He said, “Yes, but therein will be a hidden evil”. I asked, “What will be the evil hidden therein?” He said, “People who will follow ways other than mine and seek guidance other than mine. You will know (their) good points as well as (their) bad points”. I asked, “Will there be an evil time after this good one?” He said, “Yes, when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire”. I said, “O Messenger of Allah! Describe them for us”. He said, “They will be a people having the same complexion as ours and speaking our language”. I said, “O Messenger of Allah! What would you suggest if I happened to live in that time?” He said, “You should stick to the main body of the Muslims and their leader”. I said, “If they have no main body and no leader?” He said, “Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state”. [Bukhari and Muslim…. The wording of the above is that of Imam Muslim]

PDF Link

Lesson_From_a_Famous_Hadith of Hudaifah_By Mufti_Al_Allamah_Salih Al_Fawzan

 

An Example of Tale-Carrying That Led to Severe Consequences For The Perpetrator

Written by Abdullah Jallow on . Posted in Featured, Fitnah, Morals and Manners - 'Akhlaaq', Sin.

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

Abdur-Raḥmān ibn Yazīd ibn Jābir said: Once we were with Rajāʾ ibn Ḥaywah, then we began reminding one another about showing gratitude for (Allah’s) blessings, so he said: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’. And behind us there was a man with a cloak over his head, who said: ‘Not even the Amīr al-Muʾminīn)?’ We said: ‘We said: ‘The Amīr al-Muʾminīn has not been mentioned (specifically) here, rather, we are speaking in general — about any person!’ He (Abdur Rahman) said: ‘Our attention was diverted from him, then Rajā turned to notice his presence but could not see him, so he said, ‘The one who was wearing the cloak came to you. If you are called to swear by Allah, swear by Allah (truthfully)’.

He (Abdur Rahman) said: ‘It was not long before a guard of his (i.e. the Amīr al-Muʾminīn) approached him’. He (the Amīr al-Muʾminīn) said: ‘O Rajā! The Amīr al-Muʾminīn is mentioned, and you did not defend him (or support him)?’ He (Rajā) said: ‘O Amīr al-Muʾminīn! What is the matter about?’ He said: ‘You mentioned showing gratitude for (Allah’s) blessings and said: ‘: ‘There is no one who can truly fulfill gratitude (to Allah) due to blessings’ and it was said to you, ‘Not even the Amīr al-Muʾminīn?’ And you said: ‘Amīr al-Muʾminīn is just a man like others!’ Rajāʾ replied: ‘That did not happen'(i.e. you were not specified as the one intended regarding this discussion). He said, ‘By Allah'(i.e. you did not mean this?)

Rajāʾ said: ‘By Allah’. So, he (Amīr al-Muʾminīn) commanded that the man who transmitted the (rumour) be whipped seventy lashes. Then I exited and the man was covered in his own blood. Then he said: ‘You are Rajā ibn Ḥaywah and this happens because of you?!’ He (Rajā) said: ‘Seventy lashes on your back are better than (spilling) a believer’s blood’. Ibn Jābir said: ‘Thereafter, whenever Rajā sat in a gathering, he would say while looking around, ‘Beware of the man who wore the cloak'”. [1] [end of quote]

We all know that this type of behaviour leads to evil consequences- deception among the people, rancour, conflict and animosity, or even transgression. It is an extremely harmful behaviour that destroys the genuine trust, love, compassion and affection between people. Therefore, regardless of a person’s calm demeanor, gentle speech, and soft approach, do not rush to confide in anyone unless you are absolutely certain, as well as the fact that what you are discussing is truth, and not lies, slander, rumour or speculation.

One of the most dangerous people are those who, after knowing that two parties hold strong differing personal opinions, approach both sides under the guise of a sincere or truthful adviser. So, do not involve everyone who approaches as an adviser, for there are people who inquire about one party’s view on a matter and clearly show agreement during conversations, then they approach the other party and transmit speech to them in a manner that would be perceived as an attack.

Therefore, be selective who you involve in your personal disagreements because there are people whose lack of courage and honesty prevents them from speaking the truth and being frank, so they hide their views and go between two people to create conflict while portraying themselves neutral, even if they have already made known their views to the first party, but transmit such a view to the second party solely as the view of the first party, thus, the two parties may harbour suspicion and strong disagreement towards one another, while the transmitter portrays himself or herself as neutral. Therefore, it is important to be cautious regarding whom you speak to, whom you confide in, whom you involve in your personal disagreements, as not everyone who appears righteous is either truly a good adviser, one who truly desires rectification or someone who will stand up for the truth when the going gets tough. You reserve the right to take your time to trust people with regards to your personal affairs regardless of the status of the individual you want to deal with.

[1] Siyar Aʿlām al-Nubalāʾ. 4/561

Admonition to Those—Wherever They May Be—Who Carry Tales to Ruin Relationships

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

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

Asma Bint Yazid, may Allah be pleased with her, said: The Prophet, peace and blessings of Allah be upon him, said, “Shall I not tell you about the best of you?” They said, “Certainly”. The Prophet said, “Those who, if they are seen, they remind you of Allah. Shall I not tell you about the worst of you?” They said, “Certainly”. The Prophet said, “Those who carry tales and ruin relations between those who loved one another, seeking misery for the innocent.” [1]

“Those who carry tales”. 

Their habit – constantly and always – is to embark upon transmitting corrupt speech.

They do this to sow corruption (or ruin the good relationships between people).

You find two people – two people upon brotherhood and friendship, however due to the endevour of a tale-carrier, he (the tale-carrier) does not cease transmitting speech from this one to that one until an incident occurs between them…[2] [End of quote]

One of the bad behaviours of some people during our teenager years was that they would feign agreement to gain your trust and then transmit your disagreements to someone else whom they knew strongly disagrees with you. This was nothing but treachery regardless of the good character put on by the perpetrator.

[1] al-Adab al-Mufrad 323
[2] https://www.alathar.net/home/esound/index.php?op=codevi&coid=258598 a paraphrased excerpt from a statement of Imam Al-Albani, may Allah have mercy upon him.

A Brief Reminder Regarding Tale-Carrying — At Home and Abroad

Written by Abdullah Jallow on . Posted in Contemporary Issues, Fitnah, Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors).

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

Atā ibn al-Sā’ib, may Allah have mercy upon him, said: I travelled from Makkah, so ash-Shaʿbi, may Allah have mercy upon him, met me and said: “O Abu Zayd! Present to us from that which you have heard in Makkah”. I said: “I have heard Abd al-Rahman ibn Sābiṭin saying: ‘Neither one who sheds blood resides in Makkah nor one who consumes Riba, nor one who carries tales” . I was boggled when he mentioned tale-carrying alongside bloodshed and usury. So, ash-Shabi said: “What boggles you regarding this? Is it not the case that bloodshed and heinous crimes are committed except due to tale-carrying”. [1]

Yahyah Ibn Abi kathir, may Allah have mercy upon him, said: “Sulayman Ibn Dawud, peace be upon him and his father, said to his son: ‘O my son! Beware of tale-carrying, for indeed it is more severe (in causing harm) than a sword”. [2]

One of the companions of Ja’far ibn Muhammad al-Sadiq, may Allah have mercy upon him, said: “I entered the presence of Ja’far and Musa was in his presence, while he was advising him. And from that which I committed to memory was his statement: ‘O my son! Accept my advice and memorise my speech: beware of tale-carrying because it sows enmity in the hearts of men, and beware of seeking after the faults of the people, because seeking after the faults of the people is tantamount to making oneself a target'”. [3]

Yahyah Ibn Abi Kathir, may Allah have mercy upon him, said: “Indeed, the tale-carrier corrupts the relationships of the people in a single day more than what a magician cannot do in a month”. [4]

Tahir ibn Al-Husayn, may Allah have mercy upon him, wrote a letter to his son Abdullah after he was appointed by Al-Ma’mun Ibn Harun Al-Rashid as the governor of Raqqa, Egypt, and the lands between them: “Restrain your tongue from lies and false speech, and hate its perpetrators; cut off the tale-carriers, for indeed the first corruption of your affairs, both at the beginning and the end, would be due to closeness to a compulsive liar and boldness in uttering lies. This is because lying is the main source of all sins, and false speech and tale-carrying are its final outcomes, for indeed neither can a tale-carrier find safety nor can the utterer find a genuine friend, nor will the affairs of the one who pursues it remain upright. [5]

We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [6]

[1] Az-Zuhd’ (446) by Al-Wakee

[2] Az-Zuhd 467 by Imam Ahmad

[3] Hilyah al-Awliya 3/195

[4] Shu’ab al-Iman 13/448 by Imam Al-Bayhaqi

[5] Tārīkh ar-Rusul wa al-Mulūk 8/585 by Imam at-Tasbari

[6] https://salafidawahmanchester.com/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/

A Subtle Poison, A Silent Doom: A Grave Warning to Those With Expertise In The Worldly Sciences

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

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

A Subtle Poison, A Silent Doom: A Grave Warning to Those With Expertise In The Worldly Sciences Before It Is Too Late

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

Quote: The most profound evils of knowledge and its inconsistencies arise from engaging with creation without recognizing its Creator, understanding effects without acknowledging the One who brought them into being, examining causes without considering the one who initiated those causes, and exploring paths without clear objectives. The deficiencies inherent in this type of engagement are numerous, and the harm it causes is considerable. Indeed, many atheists, along with those misled by them, are knowledgeable in the natural sciences; however, they confine themselves to this knowledge and remain unaware of its connection to the Creator and the ultimate Cause. Moreover, regarding the wonders and secrets present in these natural sciences, they see themselves as the sole possessors of such knowledge—believing that no one else understands the marvels of the natural sciences or the secrets that Allāh has embedded in nature. This perception elevates their status above others, leading them to become afflicted with arrogance and self-deception. They limit their understanding to this domain, viewing it as the ultimate conclusion, purpose, and goal, which ultimately leads to profound deviation and a lack of depth in both knowledge and intellect.

Full Article Below:

subtle poison and silent doom_pdf

 

We must cultivate the ability to ignore those who prolong disagreement on Twitter

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

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

Allah said:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ
إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it).

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

Allah informed us that He alone created humans -males and females- and He knows all their state of affairs. He knows everything that is hidden about them and what their souls whisper to them. Allah is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human being mindful of Allah -the One Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allah so that he (she) is not seen committing what Allah has forbidden or abandoning what Allah has commanded. [1]

Allah’s Messenger, peace and blessings of Allah be upon him, said:

“When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allah for our sake, (for) we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked. [2]

Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue, and his private parts), I guarantee Paradise for him.[3]

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

“This requires two affairs: profuse remembrance (of Allah) and keeping away from gatherings of heedlessness and doubts, and that which will result in fornication and nonsense speech”. [4]

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

“Neither hajj nor taking up positions during battle, nor Jihad is more difficult than restraining the tongue”. [5]

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

“Know that whoever is acquainted with the worth of his era and that it is his main capital will not seek an understanding except in what is beneficial. This acquaintance obligates one to restrain the tongue from speaking about that which does not concern him, for indeed the one who abandons the remembrance of Allah and busies himself with what does not concern him is like one who can get hold of a gem but exchanges it for a clod of earth. This is a loss of one’s lifespan”. [6]

Abdullah Ibn Tawus, may Allah have mercy upon him, said:

Tawus, may Allah have mercy upon him, used to find it difficult to speak for a very long time, and he would say: “I examined my tongue and found it to be malicious”. [7]

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

“Some of our companions used to guard their speech from one Jumu’ah to another Jumu’ah.” [8]

It was said to one of the scholars may Allah have mercy upon him, “Indeed, you do keep quiet for a long time!” He said: “Indeed, I consider my tongue as a wild voracious animal. I fear that if I let it loose, it will hurt me.” [9]

It is said that a man argued with Al-Ahnaf Ibn Qays- may Allah have mercy upon both of them- and said: “If you say one, you will hear ten.” Al-Ahnaf replied: “But if you say ten, you will not hear one!” [10]

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

“O student of knowledge! Likewise, it is obligated to you to abandon debate and argumentation because debate and argumentation is a means to cutting off the path to what is correct, and makes a person speak to give the upper hand to himself. Even if the truth is made clear to him, you will find him either rejecting it or misconstruing the truth -out of disliking it- to give himself the upper hand and to compel his opponent to accept his statement. Therefore, if you notice debate and argumentation from your brother when the truth is very clear, but he does not follow it, flee from him like you would flee from a lion, and say, ‘I do not have anything other than the truth I have mentioned to you’”. [11]

Ziyad Ibn Yunus, may Allah have mercy upon him, said:

“By Allah, Malik, may Allah have mercy upon him, was the greatest of people in terms of honourabe behaviour, and the one who kept silent the most. When he sat down, he would not get up until he had to, and I saw him as someone who was often silent, spoke little, and guarded his tongue”. Ibn Al-Mubarak said: “Malik was the most patient in dealing with people, and he would leave what did not concern him”. [12]

Al-Hasan Bin Salih, may Allah have mercy upon him, said:

“I scrutinised the affair regarding one refraining from doubtful matters out of fear of falling into haram and did it find it more lacking in anything than the tongue”. [13]

Yunus Ibn Ubayd, may Allah have mercy upon him, said:

“Indeed, you see a man fasting a lot, abstaining from the forbidden deeds and praying the night prayer, whilst he testifies to falsehood in the morning.” [14]

Ibnul Mubaarak, may Allah have mercy upon him, was asked about the statement of Luqmaan, peace be upon him, to his son: ‘’If speech is from silver, then silence is from gold.” So he said: ‘’It means that if speech in obedience to Allah is from silver, then silence (to refrain from) disobedience to Allah is gold’’. [15]

Allah’s Messenger [peace and blessings of Allaah be upon him] said:

“Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. [16]

Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth. “Without a just cause”. This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” in order to warn others is allowed. [17]

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that encroaches on the boundaries in regard to the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee [may Allah have mercy upon him], “From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.” Al-Qaadhee [may Allaah have mercy upon him] said, ”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. [18]

Abdullah Ibn Mas’ud [may Allah be pleased with him] said:

“If there’s evil in anything, it is between the two Jaws, meaning the tongue. There is nothing more in need of prolonged imprisonment than the tongue”. [19]

Ibnul Akwaa came to Rabee Bin Khuthaym and said:

“Refer me to one who is better than you; he (Rabee) said: The one whose speech is a reminder for himself; his silence is (so that he can) think and his destination (in the Afterlife is a reason) for reflection. He (i.e. this type of person) is better than me. [20]

Ibnul Mubaarak, may Allah have mercy upon him, was asked about the statement of Luqmaan, peace be upon him, to his son: “If speech is from silver, then silence is from gold”. He said, “It means that if speech in obedience to Allah is from silver, then silence (in order to refrain from) disobedience to Allah is gold”. [21] [end of quotes]

Certainly, if the above narrations do not convince us to avoid extending discussions online with those who wish to continue talking after everything has been made as clear as day, then what else could possibly persuade someone if Allah does not grant them the guidance to steer clear of unproductive arguments?!

We come across individuals online who enjoy arguing but mask their behaviour as a pursuit of good or a display of knowledge. This tendency has become quite prevalent online. As a result, it’s important for us to cultivate the ability to ignore such provocations. Recognizing when to disengage can save us a significant amount of time, especially once the necessary points have been made to conclude a debate or disagreement. These argumentative personalities thrive on platforms like Twitter, so it’s wise to avoid them. Blocking or unfollowing them on social media and steering clear of asking them questions can help prevent drawn-out discussions. This strategy can effectively address many challenges we face online at the moment.

Just like we choose to be around uplifting people in our daily lives, it’s equally important to connect with positive individuals online. With the internet filled with endless distractions and an overload of information, achieving peace of mind and staying focused can be quite difficult. That’s why we need to develop the skill of selective attention, tuning out the noise to sharpen our focus and concentrate on what genuinely matters once we have established evidence online.

Cultivating the ability to ignore troublesome and confrontational individuals on twitter, even when they present their opinions under the guise of knowledge or useful discussion, is a valuable internal strength. It enables us – by the Tawfiq of Allah – to concentrate on what truly matters while intentionally ignoring distractions or negativity. It involves honing our discernment to distinguish between what is worthy of our focus and what is not. By doing so, we retain control over our mental environment and foster a sense of tranquility, even in the midst of the turmoil created by those who frequently seek validation or approval online through various tactics.

It’s important for us to prioritise and establish boundaries by recognising what matters most and managing our time and focus accordingly. We should set limits on unnecessary debates. It is essential to make it very clear to individuals online, irrespective of their knowledge, credentials or the good opinion held about them, that genuine attention should be earned and focused on meaningful interactions. This should not be driven by a need to showcase superiority in discussions, self-importance, or stubbornness. Failing to impart a valuable lesson online through silence once evidence has been presented only encourages peoples’ idle pusuits. Instead of establishing clear boundaries about our availability and the communication we wish to foster, we inadvertently enable their actions. We must not feed the egos or emotional turmoil of those who incessantly argue online; otherwise, they will relentlessly seek our validation and attention, pulling us into a situation we wish to avoid.

Indeed, we must come to terms with the fact that online dissenting voices will always exist, but by the Tawfiq of Allah, steadfastness in our determination to ignore can teach us the value of remaining focused on our goals, irrespective of outside opinions. By tuning out the critics and naysayers online, we liberate ourselves from the need for external validation. Once we have established our stance in a debate or disagreement – based on knowledge based unambiguous proofs, we don’t need to be inundated with numerous opinions, particularly from those who ought to know better. It’s remarkable that in our everyday lives, many of us set clear boundaries in our interactions as we navigate our routines, choose which study circles attend, and manage other important pursuts. Yet, some of us allow ourselves to be distracted by someone -online- thousands of miles away, who, from the comfort of their home, orchestrates controversy on twitter and seeks to provoke our thoughts. After stirring up trouble, they move on with their life while we find ourselves troubled by their words. Instead of placing blame on them, reflect on why you chose to engage with their words in the first place.

Do not let anyone make you feel guilty for choosing to disregard them online, as if doing so implies disdain or superiority. Instead, it is a matter of exercising control over whom you choose to prioritise and give your attention. The status of an individual, their provocative statements, or even their seemingly powerful and persuasive words online should not be the focal point. A discerning individual recognises that it is not merely the surface of a person or their online persona that matters; rather, when evaluating their stance on a specific issue, we must focus on the evidence. All their other positive contributions online should not distract us from the fact that they are mistaken on this or that particular matter, regardless of the multitude of supporters rallying behind them, inundating us with various narratives and tactics to distort the reality. This does not imply that we are ignoring the potential harm caused by anyone; rather, we are deliberately choosing where to invest our attention and energy. However, when their online harm becomes overwhelming, it is those who can engage with them wisely, thoughtfully, and equitably who will effectively address them without diverting us from the most pressing issues.

It is essential to recognize that, despite the bold or captivating rhetoric of any prominent figure online, subjecting them to silence can be a deeply distressing experience for them. We have witnessed that when someone they wish to target ignores them, it evokes feelings of inadequacy, leading to futile attempts at emotional manipulation or scapegoating. In their struggle, they become engulfed in uncertainty, rage, and a diminishing sense of self-worth, often attempting to pull us down to their level. Just as we consciously distance ourselves from individuals known for their anti-social behavior in our everyday lives, we must also choose to ignore online bullies, particularly those who conceal their true intentions behind a facade of knowledge and wisdom.

However, it is important to reiterate that ignoring such individuals online does not equate to total disengagement; rather, it signifies that they will be addressed appropriately at the right moment by those whose voices hold greater significance, ensuring that they do not distract us from what truly matters. Thus, reflecting on the Prophetic narrations and the statements of the senior scholars at the outset of this article, we turn to Allah for guidance, seeking the wisdom to temper our words and focus solely on what is constructive, while denying any opportunity to those on twitter who thrive on conflict, even when the weakness of their arguments are as clear as the midday sun. We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well].

[1] An Excerpt from ‘Tafsir As-Sadi

[2] Sahih at-Tirmidhee 2407

[3] Al-Bukhari 6474

[4] Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh al-Bukhari. Vol 4. Page:244. Footnote:2

[5] Jami’ul Uloom Wal-Hikam 145

[6] Mukhtasar Minhaaj Al-Qaasideen’ page 176

[7] As-Samt page 86

[8] As-Samt page 223 By Ibn Abi Dunyah

[9] As-Samt page 299

[10] Siyar A’lam An-Nubula 4/93

[11] Sharh Hilyati Taalibil Ilm’ page 246

[12] Tarteeb Al-Madaarik Wa Taqreeb Al-Masaalik 1/127-128

[13] Siyar A’laam An-Nubulaa 7/368

[14] Hilyatul Awliyaa 3/20]

[15] Jami-ul Uloom Wal-Hikam 155]

[16] Abu Daawud 4876

[17] An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

[18] An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157

[19] Musannaf Abdur Razzaaq 19528

[20] Siyah A’laam An-Nubulaa: 4/261

[21] Jami al-Ulum Wal-Hikam. 155

Insights on Zionism from Muslim/Arab Researchers- Part 1

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Fitnah, Morals and Manners - 'Akhlaaq', Refutations.

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

Before the term “Zionism” was widely recognised, it is important to note that Nathan Birnbaum was among the first to employ this term. He used it as a political alternative to Jewish nationalism, with a specific intention to suggest the sanctity of this movement by associating it with Mount Zion. His aspirations were likely realised during the “Baal” conference in Switzerland. Furthermore, he was aware of the historical use of the term “Zion” by the Christian church, which politically bolstered the Jewish quest for a national homeland in Palestine.

Zionism was defined at the Basel Conference in Switzerland in 1897 as “the movement of the Jewish people towards Palestine.” However, this definition, along with other definitions provided by Jewish authors, appears to be varied and not consistently aligned, which can be attributed to the complexity of understanding this movement. Nevertheless, all definitions and explanations—whether from Jewish writers or others—concur on the necessity of establishing a national homeland for the Jews in Palestine. Among these explanations and definitions is what is noted in the British Encyclopedia.

The Jewish community aspires to redeem Israel, unite the people in Palestine, restore the Jewish state, rebuild the Temple, and establish the throne of David in Jerusalem, with a ruler from the lineage of David. However, this merely illustrates one of the objectives of this movement, among its various aims. The Jewish Encyclopedia defines it as: “The Jewish movement aimed at the resettlement of Jews in the land of Israel and the revival of an independent Jewish nation, founded by Herzl.” Nevertheless, this definition, like the previous one, is limited and lacks certain aspects. This movement seeks to extend its influence over the Arab East, from the Nile to the Euphrates, encompassing not just the area of Palestine but the broader region, which they refer to as Greater Israel. A more comprehensive definition, as understood, is that Zionism is a political and colonial movement that draws its foundations from the doctrines of the (distorted) Torah and the laws of the Talmud. It aims to unite Jews from around the world in an independent state, ultimately establishing Greater Israel by exerting control over the Arab East, with Jerusalem as its center. Thus, it becomes evident that Zionism is a political movement rooted in (distorted) religious principles found in the Torah and Talmud, aimed at creating a homeland for the Jewish people. [1]

Zionism derives its name from “Mount Zion,” one of the four mountains located in Palestine. This site was originally inhabited by the Jebusites until it was captured by King David, who established a house for the Lord there. Subsequently, his son Solomon completed the construction, leading to the term “Zion” being associated with the city of Jerusalem and, eventually, the entirety of Palestine. Regarding the etymology of the term “Zion,” scholars have proposed two main theories. The first theory suggests that its roots are found in Hebrew biblical texts, as evidenced by certain passages in the Old Testament.

The king and his men journeyed to Jerusalem, where the Jebusites inhabited the land. David captured the stronghold of Zion, which became known as the City of David. He established his residence there, and his stature grew as the Lord of Hosts was with him. As for me, I have anointed my king upon Zion, my holy mountain. Sing praises to the Lord who dwells in Zion; declare His deeds among the nations, for He demands justice. The Lord has chosen Zion; He has desired it as His dwelling place. In the latter days, the mountain of the Lord’s house will be established as the highest of the mountains and will be exalted above the hills. All nations will stream to it, and many peoples will say, “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that He may teach us His ways and that we may walk in His paths; for the law will go forth from Zion, and the word of the Lord from Jerusalem.” The second opinion is that it is of Canaanite Arabic origin. Zion refers to three locations as interpreted by the Jews: first, it denotes the city of the great king, which refers to Jerusalem itself; second, it is the name of a fortress designated by the Prophet David in the city of Jerusalem; third, it refers to a mountain located to the east of Jerusalem. [2]

Objectives of Zionism

Zionism has several objectives that it seeks to achieve, and it is noteworthy that it has accomplished a portion of these since its inception to the present day. This progress is a result of the circumstances that Zionism has encountered and the various phases it has undergone. It is important to highlight that these objectives have evolved in association with those circumstances and phases, which can be categorised into three distinct stages.

The initial phase: Prior to the establishment of the State of Israel

This was the preparatory stage that Zionism sought to implement, having planned for its outcomes for a considerable period. These plans have been in place for a long time, rooted in the ideas embraced by the early Zionists, who aimed to return to the Promised Land, which they claim as their right. Their justification is based on references found in the Old Testament: “And Abram passed through the land to the place of Shechem, to the oak of Moreh; and the Canaanites were then in the land. And the Lord appeared to Abram and said, ‘To your offspring, I give this land.’ So he built there an altar to the Lord who had appeared to him.”

They believe that their claim to “Palestine” is a legitimate religious right granted to them by divine promise. This assertion of divine promises regarding their ownership of “Palestine” has been reiterated multiple times. They make various efforts to establish this. These endeavors began with the convening of the first Zionist Congress in Basel, Switzerland, in 1897, under the leadership of Theodor Herzl.

Phase Two: Establishment of the State of “Israel”:

This phase is characterised by the establishment of a Jewish state in Palestine, which later became known as Greater Israel. This occurred when the State of Israel was officially recognised in 1948.

The third phase following the establishment of the State of Israel is characterised by the persistent ambition of Zionists who ascribe to Judaism to exert control over the entire world. This sentiment was articulated by some who suggested that Zionists seek to persuade the rest of the world that the national consciousness of the Jews is realized through the creation of a state in “Palestine.”

They argued that Zionists are deceiving others, as their true aim is global domination. This control manifests in several ways:

Political: This aspect involves the recruitment of high-ranking officials from various countries, employing diverse strategies to gain international support. Consequently, this reassures their own group. A notable instance of this was the acquisition of the Balfour Declaration, which granted them a national homeland in Palestine.

Economic: The essence lies in the primary tool of the economy and its driving force, which is money; it is perceived as the sole means to achieve their desires.

The intellectual aspect is reflected in the use of propaganda through effective media channels, which include: Zionist and social organizations, radio, cinema, and news agencies. Moreover, they do not limit themselves to these methods, they also attempt to obscure the truth in order to mislead as many people as possible. This is evident in Herzl’s acknowledgment that “the noise is everything, and that noise leads to great actions,” as it captures attention and leads to weakness and vulnerability.

Military: This is regarded as the final stage of control over populations, following political, economic, and ideological dominance. It involves preparing the army to combat the opponents. This characteristic is notably prominent among them, as they are known for instigating wars and conflicts. [3]

Zionist Beliefs

To effectively present these beliefs, it is essential to first outline the key tenets held by Zionists, followed by an examination of the supporting elements that have influenced the transition of these religious foundations into the political realm, ultimately leading to the emergence of contemporary Zionism. One of these beliefs is the promise of returning to the Promised Land, that God promised the descendants of Abraham, peace be upon him, the return to the Promised Land, which stretches from the Nile to the Euphrates. This principle is firmly rooted in their Torah, where it is stated that the Lord said to Abraham, peace be upon him, “To your offspring, I give this land, from the river of Egypt to the great river, the Euphrates.”

Secondly, they consider themselves the chosen people of God, believing in their superiority over other nations and their exclusive relationship with their deity, Yahweh. This belief supports their view of subjugating the world under their authority, as referenced in the Torah, which states that foreigners will tend their flocks and serve them, while they will be called priests of the Lord and will consume the wealth of nations. This conviction has fostered a sense of isolation, leading to their reluctance to integrate with other communities. Thus, in the perspective of “Israel,” encompasses religion, ethnicity, and nationality, prompting a shift towards national consolidation and the adoption of Hebrew as the language of “Israel,” rather than aligning with the nations and ethnicities in which they were raised. Consequently, Judaism has evolved into Zionism.

Thirdly, they believe that the return to the Promised Land will only occur through the awaited Messiah, a king from the lineage of David, peace be upon him, who will come to redeem them and exact vengeance on their enemies, granting them dominion over the world.

The Relationship Between Zionism, Judaism, and Christianity

Researchers and writers have differing opinions regarding the nature of the relationship between Judaism and Zionism, with two primary viewpoints emerging. One perspective asserts that there is no distinction between the two, suggesting they are essentially two sides of the same coin. According to this view, every Jew is a Zionist, and every Zionist is a Jew; however, it is not necessary for every Zionist to be Jewish, as support for immigration to Palestine has also come from Western Zionists.

The second point is the distinction between Zionism and Judaism; Judaism is a religion, while Zionism is a political movement. The relationship between the two is one of generality and specificity; every Zionist is Jewish, but not every Jew is a Zionist. The more accurate perspective on the matter, and Allah knows best, is that not every Zionist is a Jew, nor is every Jew a Zionist. There are Jews who oppose Zionism and do not see the necessity of gathering Jews in “Palestine”; they believe that their return and consolidation there could lead to their punishment. These individuals are Jews who do not identify as Zionists.

The assertion that not all Zionists are Jews is based on the existence of Christian Zionists, who align with Jewish Zionists in the belief that the gathering of Jews in Palestine is essential. They view this gathering as a precursor to the Second Coming of Christ. While they support Jewish Zionists, their motivation is not rooted in affection but rather in the fulfillment of their own religious doctrine regarding the establishment of Christ’s earthly kingdom. These individuals are referred to as Christian Zionists. [3]

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[1] Footnote: Nathan Birnbaum, born in 1864 and died in 1937, was an Austrian Jewish writer raised in a Hasidic family. He was one of the founders of the “Kadima” organization and later joined the “Agudat Israel” group, ultimately becoming an opponent of Zionism. He published an article critiquing Jewish emancipation through integration with other nations and served as the editor of several Jewish Zionist newspapers. Refer to the diaries of Herr Nitzel, p. 511, and the Dictionary of Zionist Terms, p. 66. Encyclopaedia of Judaica, vol. 16, p. 1032:

Mount Zion: A commonly used name that refers to the city rather than the hill itself. “Zion” denotes the eastern hill of “Old Jerusalem,” which is the site of the city of the Jebusites that was conquered by Prophet King David, peace be upon him, of Bani Israel. On this hill are located the “Temple of Prophet Sulayman” and the “Al-Aqsa Mosque,” as well as the “Dome of the Rock.” Refer to: Biblical Encyclopaedia, p. 54/5, and the Dictionary of Major Religions, p. 816, and Al-Munjid in the Names, p. 349. See Zionism between Religion and Politics, p. 25, and the Biblical Background, p. 98.

Basel, a city in northern Switzerland, is known for its resources, including coal and salt. Its agricultural products are minimal, but it has factories for iron, copper, and steel, and exports cattle, hides, ghee, and more. Refer to: Encyclopaedia, p. 95/5, and Al-Munjid in the Names, p. 105. (6) Switzerland: A federal republic located in Central Europe, with Bern as its capital. Its agricultural products are limited. Crops such as grains, sugar beets, potatoes, and grapes, along with industrial products including machinery, watches, and paper. Refer to: Encyclopedia: 258/10-260, and Al-Munjid in the Sciences: p. 318.

Palestine is an Arab state located on the eastern coast of the Mediterranean Sea, with Jerusalem as its capital. It is home to Al-Aqsa Mosque, the first qibla and the third holiest site in Islam. The region has experienced historical circumstances that have led to periods of colonization and independence. Its agricultural products include citrus fruits, cotton, and grains, while its industrial outputs consist of electronic devices and paper. Refer to: Al-Ma’aref Encyclopedia: 1309/2-1310, and the Global Arab Encyclopedia: 437/17-442. Refer to: Zionism and its Entity Israel: p. 22, From Judaism to Zionism: p. 191, The Zionist Myth and the Palestinian Uprising: p. 27, The Zionist Conspiracy Against the World: p. [missing], and Zionism and its Eastern Subjects: p. 9. Refer to: Zionism as a Racist Movement: p. 27, and The Origins, Organizations, and Activities of Zionism: pp. 26-27. (4) Refer to: The Zionist Idea: p. 505, citing Zionism, Israel, and Asia: p. 20, and Reconsideration.

Jerusalem, known as “the capital of Palestine,” is also referred to as “Old Jerusalem” or “Al-Quds.” It holds sacred significance for Muslims, Christians, and Jews alike, as it is the site from which the Prophet Muhammad ﷺ ascended to heaven during the Night of Ascension. The city is home to Al-Aqsa Mosque, the first qibla and the third holiest site in Islam. Christians revere it due to its association with Jesus Christ, while Jews honor it for its connections to Kings David and Solomon. Refer to: Al-Munjid in Al-A’lam: p. 434, and the Arab Encyclopedia: 86/18. Encyclopaedia Britannica, Vol. 12, pp. 92-923: 1) see also (3) Theodor Herzl, born in 1860 and deceased in 1904, was a Hungarian Jewish writer and the founder of the Zionist movement. He recognized that the Jewish question could be addressed through political means; thus, he sought to attract wealthy individuals to join the political Zionism movement and aimed to engage the Israeli masses. He convened several conferences to establish the foundations of Zionism and its implementation strategies. His notable works include “The Jewish State” and “The Promised Land.” Refer to: Dictionary of Zionist Terms: pp. 154-155, and Al-Munjid in Al-A’lam: p. 594. Encyclopaedia Judaica, Vol. 16, pp.1033-1153: 4) see also (5)

The Nile is the longest river in the world, located in East Africa. It originates near the equator and flows into the Mediterranean Sea. The Nile Valley and Delta are considered among the most fertile agricultural lands globally. [An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 65-68]

Footnotes 2: The terms “Zion,” “Moriah,” “Akra,” and “Beyt Dinah” were mentioned by Abdul Samir Al-Harawi in his book “Zionism Between Religion and Politics,” page 218.

For further reference, see “Dictionary of Zionist Terminology,” page 380; “Zionism Between Religion and Politics,” page 25; “Zionism and its Progeny Israel,” page 22; and “Secret Relations,” page 83. The Jebusites were a Canaanite tribe that inhabited Jebus – Jerusalem. They were attacked by Joshua, who killed their king. They managed to maintain their fortress even after being expelled by David, peace be upon him. The area of Jebus was confined to the southeastern mountain, which later became known as “Zion” or “Jerusalem.” Some Jebusites continued to practice Judaism until the return from the Babylonian exile. For additional information, refer to “The Bible Dictionary,” pages 1052-1053, and “The Biblical Encyclopedia,” volume 8, page 246. For more details, consult “The Bible Dictionary,” page 558; “The Biblical Encyclopedia,” pages 54-55; “Dictionary of Zionist Terminology,” page 380; and “Dictionary of Christian Faith,” pages 300-301. For further insights, see “The Bible Dictionary,” page 558, and

“The Biblical Encyclopedia,” page 54.

The Second Book of Samuel, chapters 6:5-10.

The Book of Psalms, chapter 6:2.

The Book of Psalms, chapters 11:9-12.

The Book of Psalms, chapter 132:13.

The Book of Isaiah, chapters 2:2-3.

Refer to the Biblical Encyclopedia, page 54/5, and the Dictionary of Major Religions, page 816. See also Zionism in Brief, page 14.

[Footnote 3]: Refer to: Zionism between Religion and Politics: p. 15, Zionist Activity: p. 51, and New Zionists: p. 93.

Zionism between Religion and Politics: p. 24.

The Origins and Organizations of Zionism: p. 34, and Methods of Intellectual Invasion: p. 154.

Shechem: a Hebrew name meaning “shoulder” or “ridge,” is a city located in central Palestine, featuring a wall at the foot of Mount Gerizim. It was inhabited by the Canaanites and is currently known as Nablus, situated north of Jerusalem.

The Bible Dictionary: pp. 514-515, and the Biblical Encyclopedia: 0538/4.

The name Canaanite translates to “oak of the teacher,” and it refers to a location near Shechem. It is likely that the oak of Moreh is where Jacob buried the idols

The Bible Dictionary, p. 930, and the Biblical Encyclopedia, pp. 242-243.

The Canaanites: Inhabitants of the land of Canaan, they are among the earliest Semitic peoples who settled in the western part of Palestine, Phoenicia, and Syria. The Hebrews imposed tribute upon them, and the Canaanites specialized in trade.

The Bible Dictionary, p. 790, and The Encyclopedia of Names, p. 470. Book of Genesis: 6:12-7
Methods of Intellectual Conquest, p. 155.

Palestine and the Jews, p. 226. Zionism between Religion and Politics, p. 16.

The Origins and Organizations of Zionism, p. 30.

From Judaism to Zionism, p. 204.

Methods of Intellectual Conquest, p. 162

A Brief Overview of Zionism, pp. 48-50.

Balfour was born in 1848 and died in 1930. He was a British political thinker known for his conservative views and Christian Zionism. He is best remembered for the Balfour Declaration, issued by the British government in 1917, which bore his name. Balfour was deeply influenced by the teachings of the Old Testament, particularly in their literal Protestant interpretations. He became engaged with the Jewish question during the influx of Eastern European Jewish immigrants to Britain. He met with the Zionist leader Chaim Weizmann and was impressed by him, providing support for Zionism during the peace conferences held after the war, which established mandates in the region.

Methods of Intellectual Invasion, p. 164, and Zionism in Brief, p. 65.

Zionism between Religion and Politics, p. 66.

Methods of Intellectual Invasion, p. 163, Zionism in Brief, pp. 74, 79-78, and Us and Zionism, pp. 154-155.

Zionism between Religion and Politics, p. 67.

Methods of Intellectual Invasion, p. 163, and Zionism in Brief, p. 77.

Zionism between Religion and Politics, p. 67, and Methods of Intellectual Invasion, p. 164

Zionism between Religion and Politics, page 69, and Methods of Intellectual Invasion, pages 165-166.

[Footnotes 3]: The references to Zionism can be found in various works, including “Zionism Between Religion and Politics” on page 61, “Zionism and its Progeny Israel” on page 26, “Jews: The Temptation of History” on page 269, and “Jews and Alliances with the Powerful” on page 147. Additionally, the Book of Genesis, specifically 18:15, is relevant. The term “Yahweh,” which is of Hebrew origin, translates to “the existing” or “the being,” and the Torah designates “Yahweh” as the name for God in contexts where He is viewed as the deity of the Jews exclusively. For further details, consult the “Bible Dictionary” on page 1096 and the “Encyclopedia of the Bible” on pages 392-393. Further references to Zionism can be found in “Zionism Between Religion and Politics” on page 63, “Zionism and its Progeny Israel” on page 26, and “The Methods of Intellectual Invasion” on page 156, as well as in the Book of Isaiah, 61:4-6. Additional insights are available in “Zionism Between Religion and Politics” on page 62 and “Jews: The Temptation of History” on pages 274-275, along with “Zionism and its Progeny Israel” on page 26. Lastly, “Zionism Between Religion and Politics” on page 61 and “The Methods of Intellectual Invasion” on pages 155-156 provide further context. Zionism and its offspring Israel, page 19; the biblical background, page 41; Judaism and Zionism, page 10; and the new Zionists, page 42. 2. For additional insights, see Judaism and Zionism, page 10. 3. Consult Global Jewish Threat, pages 171-172 for relevant discussions. Further details can be found in Judaism and Zionism. This will be elaborated upon later, specifically on pages 585-603- Clarifications will be provided in the second chapter, first section of this book.

An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 1/29-96 – By Jawharah Bint Muhammad Jam’aan Al-Qahtani.

NB: The information presented in this article is derived from the findings of the researcher. While she has made significant efforts to include numerous references and viewpoints, it is important to acknowledge that no text, apart from the Qur’an and Sunnah, is entirely free from errors, omissions, or lapses in memory on the part of any researcher. The information articulated in the article reflect the researcher’s personal views, and not all assertions can be independently verified by the individual who published this article (Abdullah Jallow). Therefore, those who find the information unsatisfactory are encouraged to conduct additional research or reach out to the author for further clarification. Nonetheless, the existing knowledge regarding Zionism in contemporary times is substantial, particularly in light of over seventy years of oppression faced by the Palestinians.

The Basis of Modern Decadence, Transgression, and Unwarranted Wars

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

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

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

Whoever contemplates the state of the world will recognise that every instance of rectification stems from Tawhid, singling out Allah in worship and obedience to His Messenger, Muhammad. Conversely, every form of evil, trial, hardship, scarcity in sustenance, and subjugation by adversaries, among other issues, arises from opposing the Messenger and the pursuit of paths other than those prescribed by Allah and His Messenger. Whoever truly  contemplates this matter and examines the world’s conditions from its inception until the time Allah ends it, he will realise this about himself and others, both in general and in specific situations. Indeed, there is no might or power except with Allah – The Most High, The Most Great. [1]

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

Industrialization and modern inventions; everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and manners in this era, it has greatly declined. When this industrial advancement is devoid of (sound) religion and faith, it became a great harm from two angles: firstly, it beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided because a person maybe from the most skillful in matters related to the material world, whilst he is one of the most ignorant people in matters related to the (sound) religion, virtuous manners and the (other) beneficial affairs in this life and the next. Secondly, when these inventions are devoid of (sound) religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them- killing, destruction and other matters related to it. Its overseers and scholars are unable to laydown – for humankind -a stable, just and good life; rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows this. Therefore, all good is found in the sound religion and all evil is found in rejecting and willfully denying (Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc). Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls, which is the determinant of (sound) rectification and success.

The Remedy: What the Religion of Islam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts, urges towards virtuousness and prevents from depravity.

The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam. Thus, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers- neither will it reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done, because indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [2]

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; and I ask You for a life of (ease, comfort, tranquility, 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 Iman, and make us (from those who are) guided and guiding (others). [3]

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. [Sahih Muslim Number: 2720] [4]

[1]An Excerpt from Bada’i Al-Fawa’id 3/525-526

[2]An Excerpt from “Al-Adilladul Qawaati Wal Baraaheen Fee Ibtaalil Usoolil Mulhideen”. Pages 45-50

[3] As-Saheehah Number 1301

[4] [Saheeh Muslim Number: 2720