Skip to main content

[1] Reflection on some statements of Al-Allamah Ubaid

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

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

Al-Allamah Ubaid Ibn Abdillah Al-Jabiri, may Allah have mercy upon him, said:

When the people of virtue and righteousness were faced with an adversity and an intricate matter, they would go to the senior people of knowledge to ask them and seek a Jawab Ash-Shaafee Al-Kaafee [i.e. an appropriate answer that would bring about rectification of the religious affairs and preservation of the well-being of the people based on the Qur’an and the Sunnah]. This is a followed path –beginning since the era of Prophet’s companions, then the Imams of the Tabi’in and –after them- the people of knowledge, virtue, religion and Iman. How beautiful is what Ibn Mas’ud said: “The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad, peace and blessings of Allah be upon him, and their elders. But if knowledge comes to them from their young ones, they will be destroyed. [1] [Footnote a]

Footnote a: Shaykh Burjis then explains: “In these last two statements is one of the reasons for not taking the Ilm from the smaller ones-(as was mentioned by Ibn Qutaibah) and that is the fear that Ilm will be rejected if it comes from a younger person.(…he goes on to say…) The intent here is not to make hijrah from the Ilm of the small person (i.e. reject completely) with the presence of the older person. Rather the intent is to put the people in their correct and proper places.

As for the young one who is up and coming and seems to have intelligence and have some Ilm, then his position should be in the schools or giving reminders and in the assistance of research. As for that this person is put on a pedestal for fatawa and that one writes to him with questions – then no, a thousand no’s, because that is a death for him and a fitnah and a deception.”  https://salafipublications.com/sps/downloads/pdf/SCL060005.pdf

[1] [الطيب الجني على شرح السنة للإمام المزني – page 19]

Our biblical forefathers- a brief reminder to Kenneth Brander

Written by Abdullah Jallow on . Posted in Contemporary Issues, History of Islam, Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul.

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

Allah, The Exalted, said:

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ

O mankind, We have created you from a male (Ādam) and female (Eve) (making you all of equal lineage) and We made you into nations and tribes that you may know one another (and fulfil each other’s rights). Verily, the most honourable of you with Allāh is the most pious of you (and not the noblest in lineage or most affluent) (so do not be boastful and belittle others). Indeed, Allāh is all-Knowing, all-Aware. [1]

The Messenger, peace and blessings of Allah be upon him, said: Indeed, Allah [The Most High] has removed from you the pride of the pre-Islamic period and its boasting about ancestors. One is only a pious believer or a wretched sinner. You are sons of Adam and Adam (was created from) dust. Let the people abandon boasting about their ancestors, for they are merely fuel in Jahannam; or they will become more insignificant in (the sight of) Allah than the beetle which rolls dung with its nose. [2]

The Messenger, peace and blessings of Allah be upon him, said, “Whoever is held back by his deeds, his (nobility) of lineage will not push him forward”. Imam An-Nawawi, may Allah have mercy upon him, said, “Its meaning is that the one whose deeds are deficient and he does not catch up with the performers of (good) deeds, it is obligated to him not to crown himself with nobility of lineage and the virtues of his forefathers, whilst he is lagging behind in (performing good) deeds”. [3]

This article aims to provide the views of a researcher on the origins of the Children of Israel. As previously noted in the sacred texts of the Shariah quoted above, Allah has created humanity with diverse lineages, and no one lineage holds superiority over another, save for those who faithfully follow the teachings of Allah’s Prophets and Messengers, with Muhammad, peace and blessings be upon him, being the final one. Consequently, no race can assert virtue over another; rather, true virtue is found in one’s commitment to divine guidance. Our objective is not to diminish anyone based on their racial background, as such actions reflect the ignorance prevalent before the advent of Islam, whether aimed at Muslims or non-Muslims alike. We stand firmly against all forms of racism, including anti-Semitism, recognising that racism is not only a profound moral failing but also a transgression in the eyes of the Creator, who, in His infinite wisdom and justice, has created us with diversity.[Refer to Footnote a] This article is dedicated to research that illustrates how, just as Muslims encompass a variety of races while sharing a common faith, so too do Jews represent a spectrum of ethnicities. However, some among the Jewish community, by virtue of their association with Bani Israel, have made claims that may not be justified. The author of the research we will reference articulates the following:

Some propagate the idea that they are the descendants of the first Israelites who lived in Palestine, and claim that they are the inheritors of those first Israelites who were in Palestine. They strive to disseminate the claim of the purity of this race that it is not mixed with other nations- a race that has maintained, in their claim, its purity. This claim portrays them, in the eyes of Christians, as the children of Yaqub, peace be upon him, and his descendants, thus they are the ones intended for the promises found in the Old Testament to the children of Israel. So, through this, they win the sympathy, kindness, and support of many Christians, especially with knowledge of the fact that the Christians sanctify the Torah and believe that what is in it is a revelation from Allah, The Mighty and Majestic. However, the reality opposess their claim of the purity of their race, and that is because a general observation of their appearance and features shows the difference in their origins. Some of them have European features, some have Arab features, and some have African features. With this difference, it cannot be claimed that their origin is the same, as they must have mixed with other nations from whom they inherited this difference in physical characteristics.

Furthermore, the Jews mentioned in their books that many of them married foreign women and that their women folk were also taken by foreign men, to the point that they attributed this to Prophet Sulayman – peace be upon him – (i.e. that he married women outside his race). It has also been proven historically that a big nation, the people of the Khazar state, converted to Judaism in the eighth century CE. This nation had previously been pagans, a Turkic Aryan people who inhabited the Central Asian region, and their state, named after themselves as the Khazar state, was located in the region between the Black Sea and the Caspian Sea. It occupies the northern Azerbaijani, Armenian, and Ukrainian regions and the entire South Asian region, up to the borders of Moscow, the capital of Russia. The Caspian Sea was called the Khazar Sea. It is stated in the Jewish Encyclopedia about the Khazars as follows: “The Khazars are a people of Turkish origin, whose life and history are mixed with the beginning of the history of the Jews of Russia. The nomadic tribes of the steppes, on the other hand, forced them to consolidate the foundations of the Khazar kingdom in most parts of southern Russia before the Franks established the Russian monarchy in 855 CE. At this time (855 CE), the Khazar Kingdom was at the height of its power, engaged in constant wars, and at the end of the eighth century, the Khazar king, his nobles, and a large number of his pagan people converted to the Judaism. The Jewish population was large throughout the Khazar province during the period between the 7th and 10th centuries CE, (and) it appears that around the 9th century, all the Khazars had become Jews and that they had converted to Judaism only a short time earlier. Then this country subsequently fell into the hands of the Russians, who occupied it and completely destroyed it, and seized all of its lands. It disappeared from the map of Europe in the thirteenth century CE, and its people were dispersed among the countries of Eastern and Western Europe, and their largest existence in Eastern Europe were Hungary, Poland, Romania, and Russia”. This clearly shows that the Jews who are called Ashkenazi, who are European, have no connection to Prophet Yaqub by lineage. [4] [End of quote]

Nevertheless, it cannot be asserted that there is not a single Jewish individual in the world who is not connected to Yaqub, peace be upon him, by ancestry. If such a connection is proven by any of them, it should not be refuted. 

As for the usage of the word “Israel” concerning the state, it differs from their usage of it when talking about the Sacred Land. They make it obligatory for every Jew to live in the “Chosen Land” because whoever lives in it will have their sins expiated and receive a reward. This is why they said in the Talmud, “Every Jew must live in the Land of Israel, and this obligation is above every other obligation. The Land of Israel is pure and the pious among the Children of Israel must be buried there, and if that is not possible, some of the soil from it should be placed with the shroud. He who walks four cubits on the Land of Israel will not doubt that he is one of the children of the afterlife”. It was written in some of their books, “The people residing therein will be removed from sin”.

[1] https://www.thenoblequran.com/q/#/search/49_13

[2] Sahih Abee Dawud 5116

[3] Sharh Sahih Muslim. Hadith Number 2699. Vol 17. p18

[4] An Excerpt from “Diraasaat Al-Adyaan Al-Yahoodiyyah Wan Nasraaniyyah”. Pages 67-70. 6th Edition 1439AH (2018)

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [40 of 80]

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), History of Islam, Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, The Salaf - Pious Predecessors.

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

The upright jurist of Basra and the most intelligent of them- Salam Bin Abee Mutee, may Allah have mercy upon him, said, “It is more beloved to me that I meet Allah with the scroll of Hajjaj than meet Him with the scroll of Amr Ibn Ubaid”. Amr Ibn Ubaid was a Zaahid (one who abstained from the unnecessary pleasurs of the worldly life) and a worshipper MaaShaa-Allah, but he was an innovator in religion and a misguided, while Al-Hajjaj was an evil doer, a blood shedder and a criminal. He [Salam Bin Abee Mutee] held that if he were to make a choice between meeting Allah with the scroll of Hajjaj and that of Amr Ibn Ubaid, he would choose to meet Allah with the scroll of Hajjaj-the blood shedder and oppressive evil doer. Why is this? (This is) due to his realisation regarding the danger and ugliness of bidah. It is enough for us that the Messenger, peace and blessings of Allah be upon him, described (bidah) in his khutbah as the worst of all affairs, as reported in the Hadith of Jabir, may Allah be pleased with him.

An Excerpt from Al-Mawqif As-Saheeh Min Ahlil Bidah. page 12

[24] The Ascent and Decline of The Ottoman Empire

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

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

Sultan Mahmud I (1143 – 1168 AH):

He ascended to the throne after the situation stabilised following the disturbances caused by the Janissaries. He decided to bring in a European military advisor from France, named Alexandre, Count de Bonneval. He was entrusted with the task of revitalising the artillery corps and introduced new military systems based on French and Austrian principles, aiming to restore military service as a genuine profession by providing salaries and benefits. He proposed the reorganisation of the Janissary divisions into smaller units led by young officers; however, the Janissaries opposed this plan and halted its implementation. Consequently, Bonneval focused on the artillery corps and also took an interest in the production of cannons, gunpowder, rifles, mines, and artillery carts. He established a military engineering school, but the Janissaries resisted all these initiatives. Additionally, he set up a paper factory, yet these reforms quickly faded away.

The Ottoman Empire directed its efforts towards combating the Safavid Shiites, ultimately defeating Shah Tahmasp, who sought peace in the year 1144 AH / 1731 CE. As a result, the Ottomans relinquished control over Tabriz, Hamadan, and Lorestan. However, the Shah’s governor in Khorasan, Nader Shah, rejected this treaty. He advanced towards Isfahan, deposed Shah Tahmasp, and appointed his son Abbas in his position, establishing a regency council to lead the campaign against the Ottomans. Nader Shah achieved victory over them and laid siege to Baghdad. The Ottoman state requested a truce, leading to an agreement in 1149 AH / 1736 CE in the city of Tbilisi, where Nader Khan proclaimed himself king of the Persians, and it was agreed that the Ottomans would return all territories taken from the Iranian Shiites.

The War with European States:

Russia and Austria declared war on Poland, leading to its occupation by Russia. France sought to ally with the Ottoman Empire to rescue Poland from both Austria and Russia. Austria, in turn, appeased France with the Treaty of Vienna while simultaneously agreeing to engage in conflict with the Ottoman Empire. Russia commenced hostilities against the Ottomans, but the Ottomans successfully halted the Russian advance in the region of Bessarabia and also stopped Austria’s progress in Bosnia, Serbia, and Wallachia. The Ottomans achieved victory over the Serbs and the Austrian forces, which subsequently withdrew from the conflict and sought peace through France. A peace treaty was signed in Belgrade in 1152 AH /1739 CE, in which Austria ceded the city of Belgrade, along with Serbia and Wallachia, while Russia pledged not to construct ships in the Black Sea and to dismantle the fortifications at the port of Azov.

Sultan Uthman III (1168 – 1171 AH / 1758 – 1761 CE):

He ascended to the throne at the age of 58 and was officially recognised in the Masjid of Abu Ayyub al-Ansari, where he was congratulated by European ambassadors. His reign lasted only three years, during which there were no wars or external conflicts. He focused on internal reforms, issuing decrees to prohibit anything contrary to Islamic law, and successfully suppressed revolts and uprisings throughout the empire, particularly those led by Kurds. It is noted that he would discreetly assess the conditions of his subjects at night while disguised.

Sultan Mustafa III (1171 – 1187 AH / 1757 -1773 CE):

He ascended to the throne at the age of 42 and possessed extensive knowledge in state administration. He appointed Grand Vizier Muhammad Raghib Pasha due to his broad understanding and experience in national affairs. Muhammad Raghib Pasha was able to quell the uprising of Arab forces in the Levant, who had attacked the caravans of pilgrims. Sultan Mustafa perceived that the imminent threat to the Ottoman Empire stemmed from the emergence of the new Russian power. It appeared that he was aware of the Russian scheme devised by Peter the Great in his will, aimed at fragmenting the Ottoman state. Consequently, Sultan Mustafa prepared for war against Russia by initiating reforms within the Ottoman army to enhance its capability to confront European forces. As a result, the Grand Vizier successfully negotiated an agreement with the Prussian government to assist the Ottoman Empire when necessary against Austria and Russia, while also working to expand both maritime and land trade. A project was initiated to open a channel connecting the Tigris River to Istanbul, utilising rivers as a route to facilitate the transport of grain from the provinces to the capital, thereby promoting trade. However, the project was left unfulfilled due to the death of its initiator in the year 1176 AH / 1762 CE. He was succeeded in the grand vizierate by Hamed Hamza Pasha, followed by Mustafa Bahir Pasha in 1177 AH / 1763 CE, and then by Muhsen Zadeh Muhammad Pasha in 1178 AH / 1764 CE.

The Ottoman Empire then engaged in a conflict with Russia due to Cossack incursions into border regions. The Crimean Khan successfully raided and destroyed several estates in 1182 AH / 1768 CE. The grand vizier attempted to lift the siege on certain locations besieged by the Russians but ultimately failed, resulting in his execution. His successor also faced defeat, leading to the Russian occupation of the regions of Wallachia and Moldavia. The Russians incited the Orthodox Christians to revolt against the state, particularly stirring unrest among the Christians in the Peloponnese, which led to a rebellion that was eventually suppressed. However, the Russians launched an attack on the city of Trabzon but were unsuccessful in capturing it, but they succeeded in invading the Crimean territories and establishing control over them in the year 1185 AH / 1771 CE. Subsequently, peace negotiations took place; however, they failed due to Russia’s unreasonable demands, leading to the resumption of hostilities, in which the Ottomans emerged victorious.

The focus on supporting internal revolts

The conspiratorial actions of the Russian Crusaders against the Ottoman Empire became evident, as they sought to fragment the state from within. They incited the governor of Egypt, Ali Bey al-Kabir, who was referred to as the Shaikh of the Country, to rebel against the Ottoman authority in the year 1183 AH (1770 CE). He complied and ordered that his name be invoked in sermons. In the island of Paros, a meeting took place between the Russian Crusaders and envoys sent by Ali Bey al-Kabir, where a cunning plan was devised to dismantle the Ottoman Empire from within, with Ali Bey al-Kabir positioned as a key player, alongside Tahir al-Amir, the Ottoman governor of Acre. Consequently, Ali Bey led the Muslim population of Egypt in combat against the Ottoman forces in the Levant, forcefully entering Syria in 1185 AH. He even captured Damascus and Sidon, and laid siege to Jaffa with the assistance of Tahir al-Amir. Furthermore, when the Ottoman forces besieged Sidon, the Russians aided their agent in lifting the siege and supplied him with weapons, ultimately seizing Beirut in 1186 AH. Then Ali Bey al-Kabir was captured, and he died in captivity. The other person, Tahir al-Amir, was killed after the siege of Acre, at the hands of Muhammad Bey, known as Abu al-Dhahab.

When the Christian Crusaders found themselves unable to confront the Ottoman Empire on the battlefield, they resorted to undermining the state from within, exploiting those weak in faith who claim to be Muslims, outwardly displaying its rituals while losing sight of the concepts of loyalty and enmity due to their desires and ambitions. The enemies of the Muslim community consistently sought to ignite discord within the lands of Islam, aiming to undermine the community’s human, economic, and moral strength, thereby rendering it vulnerable to defeat by adversaries. Sultan Mustafa III was among the fighting sultans who confronted the Crusader Russian assaults on the state, inflicting several defeats upon them. He possessed a keen insight and foresight, recognizing that the Ottoman Empire was entering a period of decline and fall. The war with Russia persisted for an extended period, commencing in 1768 and concluding in 1774. During this conflict, the Ottoman Empire lost significant and vital territories, marking the onset of genuine weakness, stagnation, and decline within the state. Sultan Mustafa III fell ill during the war due to grief and passed away at approximately 57 years of age. His rulership ended in 1187 AH, and his brother, Abdul Hamid I, succeeded him.

An Excerpt from Ad-Dawlah al-Uthaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/344-349

[23] The Ascent and Decline of The Ottoman Empire

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

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

Sultan Muhammad IV

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

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

Sultan Sulayman II

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

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

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

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

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

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

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

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

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

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

Foreign Influence

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

———————————-

Footnote a:

Allah said:

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

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

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

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

[22] The Ascent and Decline of The Ottoman Empire

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

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

Sultan Mustafa I:

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

Sultan Uthman II (1026AH-1031AH)

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

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

Murad IV (1032 AH/1049AH)

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

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

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

Sultan Ibrahim bin Ahmad (1049 – 1058 AH)

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

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

The War Against the Venetians:

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

———————————————

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

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

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

Difficult to establish the exact number of Shuyukh this man studied under

Written by Abdullah Jallow on . Posted in History of Islam, Scholars of Islam.

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

Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him, mentioned some of the teachers of Imam At-Tabari, may Allah have mercy upon him, saying:

It is difficult to establish exactly the Shuyukh of a man who toured the countries of the east, the west, the north and the south in search of knowledge for a number of years, but we’ll mention his most distinguished reliable Shuyukh. From them:

Ibraaheem bin Sa’eed Al-Jawhariy; Ibraaheem bin Abdillaah Bin Muslim Al-Kashiy; Ibraaheem bin Ya’qoob Al-Jawzajaaniy; Ahmad bin Ibraaheem Ad-Dawraqiy; Ahmad bin Manee; Ishaaq ibn Abee Israa,eel; Ismaa’eel ibn ibn Moosaa Al-Fazaariy; Bahr bin Nasr Al-Khawlaaniy; Bishr bin Mu’aadh Al-Aqdiy; Abu Bishr bin Hilaal As-Sawwaaf an-Numayriy; Tameem ibnul Muntasir Al-Abbaasiy; Al-Haarith bin Muhammad bin Abee Usaamah Al-Baghdaadiy; Al-Hasan bin Ahmad bin Shu’aib Al-Harraaniy; Al-Hasan Ibnus Sabaah Al-Bazaar Al-Waasitiy; Al-Hasan Arafah bin Yazeed Al-Abdiy; Al-Hasan bin Muhammad ibnus Sabaah Az-Za’faraaniy; Al-Hasan bin Yahyaa bin Katheer Al-Anbariy; Khallaad bin Aslam As-Saffaar; Rabee bin Sulaymaan bin Abdil Jabbaar Al-Muraadiy; Az-Zubayr ibn Bakkaar ibn Abdillaah Az-Zubayriy; Ziyaad bin Yahyaa bin Ziyaad bin Hassaan Al-Hassaaniy; As-Sariy bin Yahyaa ibnus Sariy Al-koofiy; Sa’eed bin Amr bin Sa’eed bin Abee Safwaan As-Sukooniy; Sa’eed bin Yahyaa bin Sa’eed bin Abaan Al-Umawiy; Sufyaan bin Wakee ibnul JarraahAr-Ra’aasiy; Salm ibn Junaadah As-Suwaa’iy; Al-Abbaas bin Abdil Adheem Al-Anbariy; Al-Abbaas bin Muhammad Ad-Dawriy; Al-Abbaas ibnul Waleed bin Mazeed Al-Bayrootiy; Ubaydullaah bin Abdil Kareem Abu Zur’ah Ar-Raaziy; Al-Fadl bin Ishaaq Ad-Dawriy; Al-Qaasim bin Zakariyyaa bin Deenaar At-Tahhaan Al-Koofiy; Mujaahid bin Moosaa Al-Khawaarizmiy Al-Khat’liy; Muhammad bin Ibraaheem Al-An’maatiy; Muhammad ibn Idrees ibnul Mundhir Abu Haatim Ar-Raaziy; Muhammad ibn Ismaa’eel  Al-Bukhaariy; Muhammad ibn Ismaa’eel At-Tirmidhiy; Muhammad ibn Bishaar Bundaar; Muhammad bin Humayd Ar-Raaziy; Muhammad ibn Abdil Malik ibn Abee Ash-Shawaarib; Muhammad ibnul Alaa Al-Hamdaaniy; Muhammad ibnul Muthannaa Az-Zaman; Nasr bin Abdir-Rahmaan bin Bakkaar Al-Koofiy Al-Wishaa’i ;Nasr ibn Aliy bin Nasr ibn Aliy Al-Jahdamiy; Hannaad ibnus Sariy; Al-Waleed ibn Shujaa’a; Muhammad bin Humayd Ar-Raaziy; Al-Muthannaa bin Ibraaheem Al-Abliy;Imaad bin Moosaa al-Qazzaaz; Muhammad bin Abdil A’laa As-San’aaniy; Waasil bin Abdil A’laa bin Hilaal Al-Asadiy Al-koofiy; Yoonus ibn Adal A’laa As-Sadfiy and other than them.

[Source: Rafeequl Junnah Bi-Sharh Sareeh As-Sunnah’ pages 7-8]

Noble Prophet Sulayman – Lesson for Brian Blum

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

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

The Noble Prophets of Allah, Among Them the Prophet Sulayman, Serve as The Cornerstone of Judiciousness, Virtuous Moral conduct, Integrity, Justice, Forbearance, And All Other Commendable Attributes

Allah, The Exalted, says:

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِّنَ الصَّالِحِينَ
وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ
وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُم مَّا كَانُوا يَعْمَلُونَ
أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ فَإِن يَكْفُرْ بِهَا هَٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَّيْسُوا بِهَا بِكَافِرِينَ
أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ

And We bestowed upon him (i.e. Prophet Ibrahim) Ishaque (Isaac) and Ya’qub (Jacob), each of them We guided, and before him, We guided Nuh (Noah), and among his progeny Dawud (David), Sulaiman (Solomon), Ayub (Job), Yusuf (Joseph), Musa (Moses), and Harun (Aaron). Thus do We reward the good-doers. And Zakariya (Zachariya), and Yahya (John) and ‘Iesa (Jesus) and Iliyas (Elias), each one of them was of the righteous. And Isma’il (Ishmael) and Al-Yas’a (Elisha), and Yunus (Jonah) and Lout (Lot), and each one of them We preferred above the ‘Alamin (mankind and jinns) (of their times). And also some of their fathers and their progeny and their brethren, We chose them, and We guided them to a Straight Path. This is the Guidance of Allah with which He guides whomsoever He will of His slaves. But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them. They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad) who are not disbelievers therein. They are those whom Allah had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’an). It is only a reminder for the ‘Alamin (mankind and jinns).” [Al-An’aam. 83-90]

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

The Messengers are the most judicious among all of creation without exception, and their followers constitute the next most judicious group. Among the adherents of the scriptures and the great legislated laws, those who follow the Messengers are deemed the most judicious, with Muslims ranking highest among them. Among Muslims, the companions of Muhammad, peace and blessings be upon him, are regarded as the most judicious, followed closely by those who emulate their faith precisely. Furthermore, the people who steadfastly adhere to the authentic Sunnah of the Prophet and the sound reports passed down from him are considered the most judicious within the Muslim Ummah after the companions and those who have followed their example.

The clear proof to demonstrate that the Messengers are the most judicious among the entire creation is that the beneficial knowledge they conveyed, the righteous deeds, and beneficial guidance for both this life and the hereafter, have not been conveyed by others or even something close to it. There is nothing – from any perspective – that emerged from other judicious people that can be compared to what the Messengers conveyed concerning beneficial knowledge, righteous deeds and actions, and the beneficial matters of true well-being in both the present world and the afterlife. Whoever reflects on their life stories, both specific and general, their patience and perseverance, their abstention from the fleeting pleasures of this material world, their fervent desire to seek Allah’s pleasure and the eternal rewards promised in the hereafter, their pure manners, their unparalleled truthfulness among all beings, possessors of the purest hearts and souls, custodians of the greatest trust (namely, divine revelation and prophethood), the most honourable companions one could have, the purest in their inner-most conscience and their private matters, would not doubt that they are the most judicious among Allah’s creation without exception. It is undeniable that those who closely follow their example will inherit a greater share of judiciousness than others. [1]

Brian Blum stated:

Response:

The above statement deserves careful examination. This is crucial because the nations of the Prophets, including some among the Ummah of Muhammad, peace and blessings of Allah be upon him, stray from the right path when they neglect the teachings imparted by the Prophets, as the Prophet Muhammad, peace and blessings of Allah be upon him, stated: “There was not a Prophet sent by Allah to a previous nation except that he had followers and companions who adhered to his Sunnah and followed his commands. However, after them, there arose successors who spoke without acting and acted contrary to what they were commanded. Whoever strives against them with their hand is a believer [Footnote a], whoever strives against them with their tongue is a believer; and whoever strives against them with their heart is a believer. Beyond that, there is no Iman even as small as a mustard seed”. [Sahih Muslim 50]

Indeed, the events that unfolded in the magnificent and unmatched kingdom of noble Prophet Sulayman, peace and blessings of Allah be upon him—a kingdom characterised by pure monotheism and unwavering obedience to Allah—stand in stark contrast to a rulership founded on disbelief in Allah’s final Prophet, Muhammad, and His final revelation, the Qur’an and the Sunnah. The adversaries faced by Prophet Sulayman, peace and blessings of Allah be upon him, were those who rebelled against Allah’s commands, much like the architects of the Zionist State, whose predecessors were also disbelievers in the last revelation. Moreover, regardless of the nation, empire, or state we examine, we will consistently encounter both the righteous and the disobedient.

The kingdom of the noble Sulayman was not governed by those who have corrupted the Scriptures and denied the final revelation. Thus, there is no valid comparison between these two situations; noble Sulayman was a true Muslim, one who submitted fully to Allah and worshipped Him alone, while the Zionists do not submit to Allah, as evidenced by their rejection of the message of Muhammad, peace and blessings of Allah be upon him. Therefore, attempting to link oneself to Sulayman or to equate the circumstances of his magnificent Kingdom of pure monotheism with those of a state built on Zionism is akin to comparing a lush, thriving land to a barren wasteland. To begin, let us take a moment to reflect on this noble, humble, just, and God-fearing Prophet, in contrast to the arrogant individuals among the Zionists who overstep boundaries in the name of self-defense and retaliation. However, this does not necessitate that we remain silent regarding the crimes committed by Hamas or any other group against non-combatants. Read here: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Sulayman’s justice with his subjects, Allah’s creatures and the opponents of pure Islamic monotheism

Allah, The Exalted, said:

وَلَقَدۡ ءَاتَيۡنَا دَاوُ ۥدَ وَسُلَيۡمَـٰنَ عِلۡمً۬ا‌ۖ وَقَالَا ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِى فَضَّلَنَا عَلَىٰ كَثِيرٍ۬ مِّنۡ عِبَادِهِ ٱلۡمُؤۡمِنِينَ
وَوَرِثَ سُلَيۡمَـٰنُ دَاوُ ۥدَ‌ۖ وَقَالَ يَـٰٓأَيُّهَا ٱلنَّاسُ عُلِّمۡنَا مَنطِقَ ٱلطَّيۡرِ وَأُوتِينَا مِن كُلِّ شَىۡءٍ‌ۖ إِنَّ هَـٰذَا لَهُوَ ٱلۡفَضۡلُ ٱلۡمُبِينُ

And indeed We gave knowledge to Dawud (David) and Sulaiman (Solomon), and they both said: “All the praises and thanks be to Allah, Who has preferred us above many of His believing slaves!” And Sulaiman (Solomon) inherited (the knowledge of) Dawud (David). He said: “O mankind! We have been taught the language of birds, and on us have been bestowed all things. This, verily, is an evident grace (from Allah).” [An-Naml. 15-16]

وَحُشِرَ لِسُلَيۡمَـٰنَ جُنُودُهُ ۥ مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ وَٱلطَّيۡرِ فَهُمۡ يُوزَعُونَ
حَتَّىٰٓ إِذَآ أَتَوۡاْ عَلَىٰ وَادِ ٱلنَّمۡلِ قَالَتۡ نَمۡلَةٌ۬ يَـٰٓأَيُّهَا ٱلنَّمۡلُ ٱدۡخُلُواْ مَسَـٰكِنَڪُمۡ لَا يَحۡطِمَنَّكُمۡ سُلَيۡمَـٰنُ وَجُنُودُهُ ۥ وَهُمۡ لَا يَشۡعُرُونَ
فَتَبَسَّمَ ضَاحِكً۬ا مِّن قَوۡلِهَا وَقَالَ رَبِّ أَوۡزِعۡنِىٓ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِىٓ أَنۡعَمۡتَ عَلَىَّ وَعَلَىٰ وَٲلِدَىَّ وَأَنۡ أَعۡمَلَ صَـٰلِحً۬ا تَرۡضَٮٰهُ وَأَدۡخِلۡنِى بِرَحۡمَتِكَ فِى عِبَادِكَ ٱلصَّـٰلِحِينَ

And there were gathered before Sulaiman (Solomon) his hosts of jinns and men, and birds, and they all were set in battle order (marching forwards). Till, when they came to the valley of the ants, one of the ants said: “O ants! Enter your dwellings, lest Sulaiman (Solomon) and his hosts crush you, while they perceive not.” So he [Sulaiman (Solomon)] smiled, amused at her speech and said: “My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.” [An-Naml. 17-19]

The ant sought an excuse for the army if they would have harmed its colony due to being unaware of their presence and it blamed its colony if they failed to take precaution by not entering their dwelling place. And due to this, Sulaymaan [peace be upon him] smiled because indeed it is something that should bring about amazement and make someone smile.

The ant knew Sulayman’s affair and that of his army, exalted Sulayman’s authority and excused them if they crushed its colony because that would have occurred unintentionally. Sulayman heard the ant’s speech and understood it, so he smiled due to being amazed by the ant’s eloquence, [good] advice and fine expression. This is how the Prophets were – perfect manners and expressing their amazement in the right circumstances. They do not laugh; rather they smile just as the Messenger [Muhammad (peace and blessings of Allah be upon him)] mostly used to smile, for indeed a loud burst of laughter is an indication of feeble mindedness and bad manners.

On the other hand, the one who does not become amazed by what should amaze a person, then this is an indication of ill-humour and haughtiness, and the Messengers of Allah are free from that. Allah said: [وَتَفَقَّدَ ٱلطَّيۡرَ -He (i.e. Sulayman) inspected the birds]: This shows his perfect determination and jurisdiction, and the way in which he – himself – administered both the small and big affairs to the extent that he was not inattentive to this affair, which was to inspect the birds and find out whether all of them were present or any of them were not. This is the meaning of the verse. There is proof for those who say that he inspected the birds in order to see where the hoopoe, so that it guides him regarding the farness or closeness of where water could be found, as they claimed about the hoopoe that it could see water under a dense surface of land, because there is no proof for this statement; but rather the sound intellectual and textual proofs demonstrates it falsity.

As for the sound intellectual proof, it is known by way of experience, the norm and what is clearly seen that these animals were all present and none of them had a vision that was beyond what they naturally possessed that made them see water under a dense surface of land. If this was the case, Allah would have mentioned it, because it would have been one of the greatest signs. As for the textual proof, if this was the meaning intended, the text would have been, “He looked for the hoopoe so that it searched water for him”, but when he could not find him, he would uttered what he did, or, “He looked for the hoopoe” or, “He searched for him” or expressions the like thereof. Rather he inspected the birds to find out which ones were present and which ones were absent, and whether they were in the places he specifically designated for them.

Also, neither was Sulayman [peace be upon him] in need of water nor in dire need of water to the extent that he required the expertise of the hoopoe, because he had the devils and extremely strong jinn (who were subjugated to his service) who could have dig out water for him regardless its depth. Allah subjugated the wind to him, whose morning (stride from sunrise till mid noon) was a month’s (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month’s (journey i.e. in one day he could travel two months’ journey). Then, why – with all this – would he have been in need of the hoopoe?! [فَقَالَ مَا لِىَ لَآ أَرَى ٱلۡهُدۡهُدَ أَمۡ ڪَانَ مِنَ ٱلۡغَآٮِٕبِينَ – and he said: What is the matter that I see not the hoopoe? Or is he among the absentees?] – Meaning, is that I cannot see him because of me being unaware of his presence due to it being hidden among these numerous different groups, or because – with neither my permission nor command – it is absent?

So, he (Sulayman) got angry and issued a threat of punishment, and said: [لَأُعَذِّبَنَّهُ ۥ عَذَابً۬ا شَدِيدًا – I will surely punish him with a severe punishment]- Meaning, but will kill it.

[أَوۡ لَأَاْذۡبَحَنَّهُ ۥۤ أَوۡ لَيَأۡتِيَنِّى بِسُلۡطَـٰنٍ۬ مُّبِينٍ۬ – or slaughter it, unless it brings me a clear reason]- Meaning, a clear proof for being absent. This shows Sulayman’s perfect Wara [i.e. being fearful of falling into a doubtful matter that would lead to harm in the Hereafter] and equity because he did not merely make an oath to punish or kill the hoopoe, as that can only be done if a sin or wrong doing was committed. It may be that there was a clear excuse for its absence, therefore he made this exception, because of his Wara (i.e. being careful of entering into a doubtful matter – out of fear of Allah – and thus do something blameworthy that will affect you in the afterlife) and sound perception.

[فَمَكَثَ غَيۡرَ بَعِيدٍ۬ – But the hoopoe stayed not long]. This shows the manner in which his troops venerated him and maintained them his command, to the extent that this hoopoe that was absent due to a valid excuse did not stay away for long time; so it said to Sulyaman (i.e. after returning): [ أَحَطتُ بِمَا لَمۡ تُحِطۡ بِهِۦ – I have grasped (the knowledge of a thing) which you have not grasped]- Meaning, I have knowledge of something that you do not have, even though you possess vast knowledge and your elevated station in affairs of knowledge.

[وَجِئۡتُكَ مِن سَبَإِۭ – and I have come to you from Saba’ (Sheba)]- Meaning, a well-known tribe in Yemen, [بِنَبَإٍ۬ يَقِينٍ – with true news]-Meaning, news based on certainty.

Then the hoopoe explained the news and said: [ إِنِّى وَجَدتُّ ٱمۡرَأَةً۬ تَمۡلِڪُهُمۡ- I found a woman ruling over them]- Meaning, ruling over Saba, and she is a woman: [وَأُوتِيَتۡ مِن ڪُلِّ شَىۡءٍ۬ – and she has been given all things]- Meaning, the things given to kings, such as wealth, weapons, armies, fortresses, citadels etc. [وَلَهَا عَرۡشٌ عَظِيمٌ۬ – and she has a great throne]- Meaning, a throne on which she sits – huge and magnificent throne. The great size of the throne shows greatness of the kingdom, the strength of authority and the numerous men who were consultees.

[وَجَدتُّهَا وَقَوۡمَهَا يَسۡجُدُونَ لِلشَّمۡسِ مِن دُونِ ٱللَّهِ – I found her and her people worshipping the sun instead of Allah] – Meaning, they were polytheists who worshipped the sun.

[وَزَيَّنَ لَهُمُ ٱلشَّيۡطَـٰنُ أَعۡمَـٰلَهُمۡ – and Shaitan (Satan) has made their deeds fair-seeming to them]- Meaning, so they thought that what they were upon is truth. [فَصَدَّهُمۡ عَنِ ٱلسَّبِيلِ فَهُمۡ لَا يَهۡتَدُونَ – and has barred them from (Allah’s) Way, so they have no guidance]- Meaning, because the one who thinks that what he is upon is truth, then there is not expectation that he will be guided until he changes his creed. Then it said: [أَلَّا يَسۡجُدُواْ لِلَّهِ ٱلَّذِى يُخۡرِجُ ٱلۡخَبۡءَ فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ – For what reason would they not prostrate before (i.e. worship) Who brings to light what is hidden in the heavens and the earth]- Meaning, Allah knows what is hidden and concealed in all regions of the heavens and o f the earth – the smallest creatures, the seeds and all that is hidden in the hearts. He brings to light what is hidden on earth and in heaven by sending rain and make plants to grow, and He will bring to light what is hidden in the earth when (He commands the angel to blow) the trumpet and the dead exit from the earth, so that they are recompensed for their deeds. [وَيَعۡلَمُ مَا تُخۡفُونَ وَمَا تُعۡلِنُونَ – and knows what you conceal and what you reveal].

[ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ – Allah, none has the right to be worshipped but He]- Meaning, worship, turning repentantly, humility and love (as an act of worship) is not to be devoted to anyone besides Allah – the one and only true object of worship, because He alone possesses perfect attributes [free from all weakness, deficiencies, co-equals, shortcoming] and because He grants all blessings which necessitates that He alone is to be worshipped. [رَبُّ ٱلۡعَرۡشِ ٱلۡعَظِيمِ – the Lord of the Supreme Throne!] – Meaning, which is the roof of above all the creation and encompasses the earth and heavens. The King, who possesses this mighty authority and might [without any co-equal, weakness, likeness, shortcoming, deficiencies] is the one to whom (humankind and jinn) must humble themselves, prostrate and bow in His presence. So, the hoopoe was saved from punishment when he related this great news, and Sulayman was amazed regarding why this was hidden from him. So, due to his sound intelligence and judiciousness, he stated – whilst seeking to ascertain the news:

سَنَنظُرُ أَصَدَقۡتَ أَمۡ كُنتَ مِنَ ٱلۡكَـٰذِبِينَ
ٱذۡهَب بِّكِتَـٰبِى هَـٰذَا فَأَلۡقِهۡ إِلَيۡہِمۡ ثُمَّ تَوَلَّ عَنۡہُمۡ فَٱنظُرۡ مَاذَا يَرۡجِعُونَ

We shall see whether you speak the truth or you are (one) of the liars. Go you with this letter of mine, and deliver it to them, then draw back from them, and see what (answer) they return.

So, it (the hoopoe) departed with the letter and delivered it.

The Queen, may Allah have mercy upon her, Receives Prophet Sulaymaan’s, peace be upon him, Letter

Allah stated that when she (the Queen) received Sulaymaan’s letter, she said to her people:

[ يَـٰٓأَيُّہَا ٱلۡمَلَؤُاْ إِنِّىٓ أُلۡقِىَ إِلَىَّ كِتَـٰبٌ۬ كَرِيمٌ – O chiefs! Verily! Here is delivered to me a noble letter]- Meaning, a letter of great stature from the greatest kings of the earth. Then she made known the content of the letter and said:

إِنَّهُ ۥ مِن سُلَيۡمَـٰنَ وَإِنَّهُ ۥ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
أَلَّا تَعۡلُواْ عَلَىَّ وَأۡتُونِى مُسۡلِمِينَ

Verily! It is from Sulaiman (Solomon), and verily! It (reads): In the Name of Allah, the Most Beneficent, the Most Merciful; be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission).

Meaning, do not attempt to make yourself superior to me; but rather bring yourself under my authority, submit to my commands and come to me as Muslims. This is very a precise statement together with a perfect clarification, because indeed it included forbidding them from being haughty towards him and persisting upon that state of theirs, commanded them to submit to his command, come under his authority, come to him and called them to Islam. This shows that it is recommended to begin with the Basmalah “In the name of Allah, the Most Merciful, The Bestower of (special Mercy to the believers)” in Books, and writing one’s name in the first line of the letter.

And due to her determination and sound intellect, she gathered the senior people of her nation state and the (important) men of her kingdom, and said: [يَـٰٓأَيُّہَا ٱلۡمَلَؤُاْ أَفۡتُونِى فِىٓ أَمۡرِى – O chiefs! Advise me in (this) case of mine]- Meaning, tell me what I should respond with- should we obey him and submit or what else should we do?

[مَا ڪُنتُ قَاطِعَةً أَمۡرًا حَتَّىٰ تَشۡہَدُونِ – I decide no case till you are present with me]- Meaning, I do not a make a final decision on an affair except after consulting you. [مَا ڪُنتُ قَاطِعَةً أَمۡرًا حَتَّىٰ تَشۡہَدُونِ – They said: We have great strength, and great ability for war]- Meaning, if you reject speech and refuse to obey him, then indeed we are strong enough to fight. It appeared that this view is what they were ready to act upon and it would have been the cause of their destruction if finalised; but also they did not make a final decision on that; rather they said: [وَٱلۡأَمۡرُ إِلَيۡكِ – but you (i.e. the Queen) are in command]- Meaning, the final decision is yours; because they knew that she possessed sound intelligence and determination, and one who was sincere to them. [فَٱنظُرِى مَاذَا تَأۡمُرِينَ – so think over what you will command]- Meaning, look into the matter, reflect and then decide. So, she said to them – whilst being satisfied with what they said and clarifying the evil outcomes of fighting -[إِنَّ ٱلۡمُلُوكَ إِذَا دَخَلُواْ قَرۡيَةً أَفۡسَدُوهَا – Verily! Kings, when they enter a town (country), they despoil it]- Meaning, killing, capturing, pillaging and destroying its homes; [وَجَعَلُوٓاْ أَعِزَّةَ أَهۡلِهَآ أَذِلَّةً۬‌ۖ – and make the most honourable amongst its people low]- Meaning, they make the noble leaders among the lowest, therefore the decision to fight is not an upright one; but also I am not going to obey him before learning more about him, send someone who would unveil his affair to me and ponder upon it, so that we would be upon clear-sightedness regarding his affair. Then she said: [وَإِنِّى مُرۡسِلَةٌ إِلَيۡہِم بِهَدِيَّةٍ۬ فَنَاظِرَةُۢ بِمَ يَرۡجِعُ ٱلۡمُرۡسَلُونَ – But verily! I am going to send him a present, and see with what (answer) the messengers return]- Meaning, whether he would continue to hold onto his view or become dazzled due to the present and change his view; (find out) about his state of affairs and that of his armies.

Then she sent a gift to Sulayman to be delivered by the intelligent ones and those men of sound opinion among her people; but when they came to Sulyaman with the present, he said – whilst rejecting this initiative of theirs and manifested his anger due their failure in responding to what he sought after – [أَتُمِدُّونَنِ بِمَالٍ۬ فَمَآ ءَاتَٮٰنِۦَ ٱللَّهُ خَيۡرٌ۬ مِّمَّآ ءَاتَٮٰكُم – Will you help me in wealth? What Allah has given me is better than that which He has given you!] – Meaning, neither is your present of significance to me nor am I happy with it, because Allah has given me what suffices and to be in need of it. [بَلۡ أَنتُم بِہَدِيَّتِكُمۡ تَفۡرَحُونَ – Nay, you rejoice in your gift!]- Meaning, because of your love for this worldly life and the little you have in comparison to what Allah has bestowed on me. Then Sulaymaan advised the messenger of the Queen, but did not do so in writing, because of what he noticed that the messenger was of sound intelligence and would convey his message just as he stated. He said: [ٱرۡجِعۡ إِلَيۡہِمۡ فَلَنَأۡتِيَنَّهُم بِجُنُودٍ۬ لَّا قِبَلَ لَهُم بِہَا وَلَنُخۡرِجَنَّہُم مِّنۡہَآ أَذِلَّةً۬ وَهُمۡ صَـٰغِرُونَ – Go back to them. We verily shall come to them with hosts that they cannot resist, and we shall drive them out from there in disgrace, and they will be abased].

So the messenger of the Queen returned, delivered Sulayman’s message and that they get ready to go to Sulayman. Sulayman knew that they would come to him, so he said to the jinn and humans who were in his presence: [قَالَ يَـٰٓأَيُّہَا ٱلۡمَلَؤُاْ أَيُّكُمۡ يَأۡتِينِى بِعَرۡشِہَا قَبۡلَ أَن يَأۡتُونِى مُسۡلِمِينَ – He said: “O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience?]

[ قَالَ عِفۡرِيتٌ۬ مِّنَ ٱلۡجِنِّ أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن تَقُومَ مِن مَّقَامِكَ‌ۖ وَإِنِّى عَلَيۡهِ لَقَوِىٌّ أَمِينٌ۬ – An Ifrit (strong) from the jinns said: “I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work]. [قَالَ عِفۡرِيتٌ۬ مِّنَ ٱلۡجِنِّ – An Ifrit (strong) from the jinns said]. An Ifreet is an extremely strong and forceful one (amongst the Jinn). And what is apparent here is that at that Sulayman was in Sham at the time, so the distance between him and Saba was a period of four months journey- two months to go there and two months to return; however regardless of this, the Ifreet said, “I take it upon myself to bring it – regardless of its big size and heftiness, and regardless of its distance- before you can rise from your (council). Customarily, the councils take a long time and they take most of the forenoon- about one third of the day. This is the mostly the time period of councils, but it may take lesser or more than that. So, there was a subject of this great King (Sulaymaan) who was bestowed with the power and ability to do what was greater than the offer of the Ifreet. Allaah said: [قَالَ ٱلَّذِى عِندَهُ ۥ عِلۡمٌ۬ مِّنَ ٱلۡكِتَـٰبِ أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن يَرۡتَدَّ إِلَيۡكَ طَرۡفُكَ‌ۚ – One with whom was knowledge of the Scripture said: “I will bring it to you within the twinkling of an eye!] The Qur’aan commentators stated that he was man – a scholar and righteous in the presence of Sulyamaan, and he was called Aaif Ibn Barkhiyaa. He knew Allaah’s Greatest Name through which Allaah responds and gives when invoked and asked.

Allah said that he said: [أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن يَرۡتَدَّ إِلَيۡكَ طَرۡفُكَ‌ۚ – I will bring it to you within the twinkling of an eye!]- Meaning, by invoking Allaah with that Name. And Allaah knows best as to whether this is what is intended or that this person had knowledge of the scripture through which he was able to bring something that was far away and attain what was very difficult to attain (by the will of Allaah).

Sulyamaan’s Reaction When He Saw The Throne of Bilqees In His Presence

Allah [The Exalted] said:

فَلَمَّا رَءَاهُ مُسۡتَقِرًّا عِندَهُ ۥ قَالَ هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬

Then when he (Sulayman) saw it (Bilqees’s Throne) placed before him, he said: “This is by the Grace of my Lord to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for (the good of) his ownself, and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Rich (Free of all wants), Bountiful]. [فَلَمَّا رَءَاهُ مُسۡتَقِرًّا عِندَهُ – Then when he (Sulayman) saw it (Bilqees’s Throne) placed before him], he praised Allaah [The Exalted] for ability placed at his disposal, his kingdom and the affairs facilitated for him. Then he said: [هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ – This is by the Grace of my Lord to test me whether I am grateful or ungrateful!]- Meaning, to test me by way of of it. He was not beguiled kingdom, authority and power as is the habit of the ignorant kings (See footnote f); rather he knew that this was a test from his Lord, so he was scared of not being thankful for these blessings.

Then he clarified that being grateful to Allah does not benefit Allah; rather its benefits returns to the grateful one; so he said: [وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬- and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Rich (Free of all wants), Bountiful]- Meaning, Allah is not in need of a person’s deeds, and He is generous, bestows abundant good that to both a grateful person and an ungrateful person, except that being grateful for the blessings He bestows leads to more blessings and being ungrateful leads to its decrease.
When Bilqees arrived, Sulayman said to those who were with him:

[ نَكِّرُواْ لَهَا عَرۡشَہَا نَنظُرۡ أَتَہۡتَدِىٓ أَمۡ تَكُونُ مِنَ ٱلَّذِينَ لَا يَہۡتَدُونَ – Disguise her throne for her that we may see whether she will be guided (to recognise her throne), or she will be one of those not guided]- Meaning, alter her throne by adding something to it and removing something from it, in order to test her intelligence- to see whether she will be guided to what is correct, so that it is established that she possesses intelligence and discernment that makes her worthy of being a queen; [أَمۡ تَكُونُ مِنَ ٱلَّذِينَ لَا يَہۡتَدُونَ – or she will be one of those not guided].

[فَلَمَّا جَآءَتۡ قِيلَ أَهَـٰكَذَا عَرۡشُكِ‌ۖ قَالَتۡ كَأَنَّهُ ۥ هُوَ‌ۚ وَأُوتِينَا ٱلۡعِلۡمَ مِن قَبۡلِهَا وَكُنَّا مُسۡلِمِينَ – So when she came, it was said (to her): “Is your throne like this?” She said: “(It is) as though it were the very same.” And [Sulaiman (Solomon) said]: “Knowledge was bestowed on us before her, and we were submitted to Allah (as Muslims)]- Meaning, when she came, Sulayman showed her the throne and the last time she saw it was in her country; so it was said to her: [أَهَـٰكَذَا عَرۡشُكِ‌ۖ – she was asked: Is your throne like this?)? Meaning, it is established with us that you have a great throne, so it similar to this throne we have presented to you? She said, replied, [كَأَنَّهُ ۥ هُوَ‌ۚ – “(It is) as though it were the very same]. This shows her intelligence and discernment, for she did not say, “It is”, due to the presence of changes and disguises to it, nor did she reject that it was hers, because she was acquainted with it. Therefore, she made statements that could apply and be in agreement with what is true in both cases. Sulayman manifested his admiration regarding how she was guided to what is correct and her intelligence, and he thanked Allaah for granting him that which is greater than this. He said: [وَأُوتِينَا ٱلۡعِلۡمَ مِن قَبۡلِهَا – Knowledge was bestowed on us before her]- Meaning, guidance, intelligence and determination before this; [وَكُنَّا مُسۡلِمِينَ -and we were submitted to Allah (as Muslims)].

Allah [The Exalted] said: [وَصَدَّهَا مَا كَانَت تَّعۡبُدُ مِن دُونِ ٱللَّهِ‌ۖ إِنَّہَا كَانَتۡ مِن قَوۡمٍ۬ كَـٰفِرِينَ – And that which she used to worship besides Allah has prevented her (from Islam), for she was of a disbelieving people]- Meaning, prevented from Islam, even though she had the intelligence and discernment by way of which she can distinguish truth from falsehood; however, false creeds takes away the clear-sightedness of the hearts; [إِنَّہَا كَانَتۡ مِن قَوۡمٍ۬ كَـٰفِرِينَ – for she was of a disbelieving people]- Meaning, she remained on their religion due to the fact that in order for an individual to disassociate from the people of a (false) religion (i.e. a religion other than Islam), it occurs when he is able to notice their misguidance and error, and this is very rare. This is why it is not strange that she did carried on in a state of Kufr (disbelief).

Sulayman Showed Her Superiority, Authority and Power

Allah [The Exalted] said:

قِيلَ لَهَا ٱدۡخُلِى ٱلصَّرۡحَ‌ۖ فَلَمَّا رَأَتۡهُ حَسِبَتۡهُ لُجَّةً۬ وَكَشَفَتۡ عَن سَاقَيۡهَا‌ۚ قَالَ إِنَّهُ ۥ صَرۡحٌ۬ مُّمَرَّدٌ۬ مِّن قَوَارِيرَ‌ۗ قَالَتۡ رَبِّ إِنِّى ظَلَمۡتُ نَفۡسِى وَأَسۡلَمۡتُ مَعَ سُلَيۡمَـٰنَ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ

It was said to her: “Enter As-Sarh” [(a glass surface with water underneath it) or a palace], but when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs, Sulaiman (Solomon) said: “Verily, it is Sarh [(a glass surface with water underneath it) or a palace] paved smooth with slab of glass.” She said: “My Lord! Verily, I have wronged myself, and I submit (in Islam, together with Sulaiman (Solomon), to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists”.

[قِيلَ لَهَا ٱدۡخُلِى ٱلصَّرۡحَ‌ۖ فَلَمَّا رَأَتۡهُ حَسِبَتۡهُ لُجَّةً۬ – It was said to her: “Enter As-Sarh” [(a glass surface with water underneath it) or a palace]: This shows her intelligence and good conduct, because she did not refuse to enter the place she was commanded to enter, because she was aware of the fact that was only done to treat her honourably, and that Sulayman’s Kingdom and administration established based on wisdom, so there was no doubt in her heart about anything evil after witnessing what she witnessed.

[وَكَشَفَتۡ عَن سَاقَيۡهَا‌ۚ قَالَ إِنَّهُ ۥ صَرۡحٌ۬ مُّمَرَّدٌ۬ مِّن قَوَارِيرَ‌ۗ – but when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs, Sulaiman (Solomon) said: “Verily, it is Sarh [(a glass surface with water underneath it) or a palace] paved smooth with slab of glass”.]- Meaning, there is no need to lift up your garment and thus uncover your ankles.

So, after meeting Sulayman and witnessed what she witnessed, knew about his Prophethood and Messengership, she repented and abandoned her disbelief. She said:  [قَالَتۡ رَبِّ إِنِّى ظَلَمۡتُ نَفۡسِى وَأَسۡلَمۡتُ مَعَ سُلَيۡمَـٰنَ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ – My Lord! Verily, I have wronged myself, and I submit (in Islam, together with Sulaiman (Solomon), to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists].

This is what Allah has related to us regarding the Queen of Saba and what took place between her and Sulaymaan. And that which is other than this story are from the narrations of the people of the previous scriptures (i.e. Jews and Christians) and they have no relationship with the explanation of Allah’s statements. They are affairs we cannot ascertain based on well-known evidence from the infallible Messenger Muhammad [peace and blessings of Allah be upon him]. All the narrations or the majority of them are not reported from him, therefore, we should be very firm in turning away from them and not put them in the explanation of the Qur’an. And Allah knows best. [2]

Therefore, we remind Brian that the Qur’an highlights the noble qualities of Prophet Sulayman Bin Dawud, such as his justice, fear of Allah, and wisdom. He treated the Hoopoe fairly, and the ants recognized his just nature, knowing he would never harm them. His fair treatment of the Queen led her to abandon polytheism. In contrast, the actions of Netanyahu’s army towards the Palestinians starkly differ from the Prophet’s example, as the brutality of Zionist forces has been evident for over seventy years. However, this does not excuse the actions of Hamas against innocent civilians under Netanyahu’s government. Read again: https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Regarding your internal issues, they stem from your own sins and transgressions, a truth that applies to all nations, including Muslims. Imam Ibn Al-Qayyim, may Allah have mercy on him, stated:

Whoever ponders upon the state of affairs of the world will find that every affair of rectification is due to Tawheed, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to (our) opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the state of affairs of the world- since its beginning and until the time Allaah will take it away and those upon it- he will realise this affair regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great. [3]

Regarding the Israa’eeliyyaat, which refers to the accounts from the people of the abrogated Scriptures—namely Jews and Christians, they are categorised by knowledgeable scholars of Islam into three distinct groups. First, there are those reports that align with the teachings of the Qur’an and the authentic Sunnah, so they are accepted as true. Second, there are accounts that contradict the Qur’an and Sunnah, which are therefore rejected and deemed false. Lastly, some reports neither receive confirmation nor denial from the Qur’an and Sunnah; these remain in a state of uncertainty, and scholars refrain from labeling them as true or false. For further insights, you can refer to the article by Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, on this topic. [Footnote b]

The Trial

As for the trial noble Prophet Sulayman, peace and blessings of Allah be upon him, faced, Allah, The Exalted, said:

وَلَقَدْ فَتَنَّا سُلَيْمَٰنَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِۦ جَسَدًا ثُمَّ أَنَابَ

And, indeed We did try Sulaiman (Solomon) and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while) but he did return (to his throne and kingdom by the Grace of Allah and he did return) to Allah with obedience and in repentance. [Qur’an 38:34]

Imam Muhammad Ibn Salih al-Uthaymeen, may Allah have mercy upon him, examined the views mentioned regarding this trial. He said about one of them: The narrative begins with the account based on a narration of the people of the Scripture regarding the loss of a king’s dominion, attributed to his marriage to a woman he desired, who was an idolater. It portrays both Prophet Dawud and Sulayman, peace and blessings of Allah be upon them, as individuals consumed by their passions for women. Dawud, as previously claimed, sought to marry a woman who was already married, despite having ninety-nine wives, aiming to reach a total of one hundred. Sulayman, on the other hand, is said to have fallen in love with a woman who secretly worshipped an idol in his household, unknown to him, thus transforming his home into a place of disbelief and polytheism without his awareness. This assertion is categorically dismissed as false, for if she had indeed been an unbeliever, Allah would have made that clear, as He did with the wives of Prophet Nuh and Lut, peace be upon both Nuh and Lut.

The control of his kingdom (as it is claimed) depended on his finger ring, which he removed when he intended to relieve himself, placing it with his wife, known as the Trustworthy, as was his custom. However, a Jinn appeared to her in the guise of Sulayman and took the ring from her. This narrative suggests that the king’s authority resides in his ring. When he wishes to enter the restroom, he removes it, but I don’t know the reason for him removing it. The name Sulayman does not contain any lofty Name of Allah, which raises the question of why one would be cautious about entering the toilet with something (i.e. an item) that does not have the name of Allah on it. Furthermore, he places the ring with his wife, referred to as the trustworthy one, as per his usual practice. This also casts doubt on the authenticity of the story. Firstly, how can a king’s power be confined to a ring? Secondly, if his authority is indeed linked to the ring, how could he carelessly leave it with a woman? One might argue that she is trustworthy, but what evidence supports this claim?!

Subsequently, a jinn appeared in the guise of Sulayman and took the ring from her. Once the ring was in his possession, he became Sulayman, as the kingship is associated with the ring. Allah said: [وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِۦ جَسَدًا – and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while)]. A certain jinn, known as Sakhr or by another name, took a seat on Sulayman’s throne, surrounded by birds and other creatures. When Sulayman appeared in a different form, he saw the jinn on his throne and declared to the people, “I am Sulayman.” However, the people did not recognise him and insisted that he was not Sulayman, urging him to step back, as the true Sulyaman was the one seated on the royal throne, while he was not. This led to a profound sense of regret for him, but he eventually repented. It is important to note that this situation involved a physical body placed on his throne; some scholars suggest it was a devil. Regardless, it is essential to consider the context of the king’s ring and the fact that he had given it to his wife, from whom the jinn had taken it (as it is claimed).

It is stated that Allah, the Exalted, placed a body upon the throne during the absence of Sulyaman, as he was not always present on the throne. However, Allah allowed a devil to take his place, managing the affairs of the kingdom. Then when Sulayman returned to his seat, he found the devil preoccupied with the governance and was unable to dislodge him from the throne or assume control over the state matters. He realised that he was being tested and that Allah had permitted this devil to challenge him. This interpretation is held by some scholars, and it has been narrated from Ibn Abbas, may Allah be pleased with him, that it was indeed a devil. However, it is well-known that Ibn Abbas used to acquire much reports from the Israa’eeliyyaat and this may be one of those instances. The author emphasises that this incident occurred because the power was contained within the ring, which the devil had taken from the trusted woman, subsequently claiming to be Sulayman while seated on the throne. This is one perspective.
The second perspective is that Allah allowed a devil to take control without the use of the ring. This devil sat on the throne and began to manage the affairs of the state, usurping authority from Sulayman, as he was not always present on the throne.

The third assertion is that the body represents the offspring through which Allah tested Sulayman when he declared, “I will visit ninety women tonight, and each will bear a son who will fight in the path of Allah.” He swore to have sexual relations with ninety women (i.e. his wives), and that each woman would give birth to a son who would fight for the sake of Allah. The angel advised him to say, “If Allah wills,” but he did not do so, relying instead on his own determination to fulfill his intentions. So, he fulfilled what he wanted and had sexual relations with ninety women (i.e. his wives); however, what Allah wanted is that it would not come to fruition, which was for each woman to bear a son who would fight in the path of Allah. Instead, one of them gave birth to a half-human being, so that both Sulayman and others would understand that matters are in Allah’s hands. One interpreter suggests that this child represents the body, as it is not fully formed—a half-human. How could this being, placed upon the throne, be a trial for Sulayman?

Another interpretation posits that the statement “and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while)” refers to Sulayman himself, indicating that he was tested. The meaning is that he was placed on the throne in a state of being a body, which lacks the ability to think or govern. This implies that Allah deprived Sulayman of the reasoning necessary to manage his kingdom, rendering him incapable of sound judgment. Thus, the term “body” refers to Sulayman himself, suggesting that the statement indicates his inability to govern effectively, akin to a body without a soul. This interpretation also aligns with the fact that Allah can strip a person of their intellect and judgment, leaving them as a body devoid of soul. It is well known that a great kingdom, such as that of Sulayman, would experience instability and disruption in the absence of its ruler.

There are four interpretations regarding the statement: “and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while)”. The author’s assertion (i.e. about the woman) is undoubtedly false. The suggestion that the body refers to a son is seemingly weak. We are left with two interpretations: the first posits that a devil was placed upon Sulayman’s throne, thereby taking control of the kingdom’s affairs; the second suggests that Sulayman himself was deprived by Allah of the ability to think and manage the kingdom, rendering him incapable of governance. Among these, the first interpretation appears more plausible linguistically, implying that the entity placed upon the throne is distinct from Sulayman. However, the second interpretation is closer in meaning, indicating that when Allah removes a person’s mental capability and authority, they are akin to a mere body. Regardless, the turmoil that befell Sulayman, whether through the casting of a body upon his throne or the presence of devil, it is undoubtedly a significant trial. [4]

May Allah’s peace and blessings be upon Prophet Sulayman and all the Prophets.

———————————–

Footnote a:

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, was asked: Is enjoining good and forbidding evil by the hand obligated to all Muslims, or is it limited to those in authority and their deputies?

Response: Stopping wrong is obligated to all Muslims according to their ability because the Messenger, peace and blessings of allah be upon him, said: “If any of you who sees evil, let them stop it with their hand; if not able, then with their tongue; and if not able, then with their heart, and that is the weakest of Iman’’. [Muslim, Abu Dawood, Tirmidhi & others]

However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them [i.e. the authority given to them by the state authorities]; otherwise, people should not change with their hand anything they are not authorised to change. If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should stop evil with their tongue (by speaking out). They may say: ‘’O such and such! Fear Allah! This is not permissible; this is Haram, or This is obligated on you,’’ and clarify it with evidence from Shariah. [NB: In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].

As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows], with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Shariah, without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [Fataawa Ibn Baaz 8/208]

Footnote b:

https://binbaz.org.sa/audios/1323/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A7%D8%B3%D8%B1%D8%A7%D9%89%D9%8A%D9%84%D9%8A%D8%A7%D8%AA

[1] An Excerpt from As-Sawaa’iq Al-Mursalah 4/1514

[2] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah’ 2/ 279-282

[3] Bada’i Al-Fawa’id 3/525-526

[4] https://alathar.net/home/esound/index.php?op=codevi&coid=211655 paraphrased

Had a tongue cleaner over 1400 years ago

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

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

Abu Burda narrated, “My father [Abu Musa – may Allah be pleased with him] said: “I came to the Prophet [peace and blessings of Allah be upon him] and saw him carrying a Siwaak in his hand and cleaning his teeth, saying, ‘U’, ‘U’, as if he was retching while the Siwaak was in his mouth”.

It is legislated to use the Siwaak on the tongue for a longer time. As for the teeth, what is more desired is that the Siwaak is made to come into contact with them widthways – across the mouth. Siwaak is not specified for use on the teeth only. (1)

Listen here: The Virtues Of The Siwaak By Shaikh Abu Khadeejah [may Allaah preserve him]: https://www.salafisounds.com/the-virtues-of-the-siwaak-by-abu-khadeejah/

[1] Sahih Al-Bukhari. Number 244. Excerpt from ‘Faithful Bari 1/462-463. Publisher: Daarus Salaam 1st edition 1421AH (2000)]

The key factor isn’t about numbers – Brief Dialogue With Overexcited Moshe Taragin

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

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

Allah, The Exalted, said:

قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ بِيَدِكَ ٱلْخَيْرُ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

Say (O Muhammad): “O Allah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things. [Aal Imran 26]

It is evident from the title above that Moshe is very excited to the extent that hope is being placed on something that would not determine anything in future except based on what Allah has revealed to the master and seal of the Prophets, Muhammad, peace and blessings of Allah be upon all of them. Firstly, it is important to recall that the experience of witnessing the rise and fall of great empires, as well as the struggle against oppressors, is a shared aspect of human history. Every nation has faced its own moments of triumph and defeat, all part of Allah Will. The nations of the Prophets experienced victories and challenges that tested and ultimately strengthened their faith. Similarly, Bani Israel enjoyed Allah’s favour when they acted justly, but they also faced severe consequences for their disobedience to their Prophets, peace be upon them. The focus should not be on the numbers at protests; [Footnote I] rather, it is important for Moshe to remember what Allah has narrated about Bani Israel’s circumstances in the past. It’s essential to first clarify the difference between Bani Israel and those who identify as Jews by their faith before proceeding with this issue. Bani Israel [The Children of Israel] are the descendants of noble Prophet Yaqub, peace be upon him. [Footnote II] Therefore, not everyone who identifies as Jewish today is necessarily a descendant of Prophet Yaqub; however, if someone can trace their lineage back to Prophet Yaqub, that connection will be acknowledged. Yet, this lineage holds no significance in the Hereafter if one does not believe in the final revelation—the Qur’an and the Sunnah—and in the final Prophet, Muhammad, peace and blessings of Allah be upon him.

Now, let us return to our discussion to highlight that Bani Israel experienced both victories and defeats, serving as a reminder that ultimate success and failure lie in the hands of Allah, who alone knows what the future holds.

Allah says:

وَقَضَيۡنَآ إِلَىٰ بَنِىٓ إِسۡرَٲٓءِيلَ فِى ٱلۡكِتَـٰبِ لَتُفۡسِدُنَّ فِى ٱلۡأَرۡضِ مَرَّتَيۡنِ وَلَتَعۡلُنَّ عُلُوًّ۬ا ڪَبِيرً۬ا

And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you will become tyrants and extremely arrogant! [Al-Israa. Ayah 4]

Meaning, “We have declared, made a covenant with them and told them in their book that corruption will certainly occur from them on earth twice through committing sins, showing ingratitude to Allah for His Blessings, exalting themselves on earth and being arrogant therein; and that when one of these two (occasions) come to pass, Allah will give power to their enemies and take revenge on them, and this is an admonition and warning to them so that they may return to obedience and take heed”. [a]

فَإِذَا جَآءَ وَعۡدُ أُولَٮٰهُمَا بَعَثۡنَا عَلَيۡڪُمۡ عِبَادً۬ا لَّنَآ أُوْلِى بَأۡسٍ۬ شَدِيدٍ۬ فَجَاسُواْ خِلَـٰلَ ٱلدِّيَارِ‌ۚ وَكَانَ وَعۡدً۬ا مَّفۡعُولاً۬

So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled. [Al-Israa. Ayah 5]

Meaning, the first of the two occasions during which they become corrupt; if such corruption occurred among them, We sent on you – by way of our all-encompassing divine will and decree- recompense (punishment) at the hands of those people with courage, large numbers, and armed, so, Allah gave them victory over you. They killed you, took your children away, plundered your wealth, invaded and destroyed your homes, entered the Sacred Masjid (Baytul Maqdis), and violated it. It must happen due to a reason from themselves. The Qur’an commentators differed regarding the identity of these people who were sent to overpower them, but they agreed that they were unbelievers. Either they were from the people of Iraq, the Arabian Peninsula, or elsewhere, whom Allah gave (the strength) to overpower the Children of Israel when their sins became rife, they abandoned much of their Shariah, and transgressed in the land. [b]

ثُمَّ رَدَدۡنَا لَكُمُ ٱلۡڪَرَّةَ عَلَيۡہِمۡ وَأَمۡدَدۡنَـٰكُم بِأَمۡوَٲلٍ۬ وَبَنِينَ وَجَعَلۡنَـٰكُمۡ أَڪۡثَرَ نَفِيرًا

Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in manpower. [Al-Israa. Ayah 6] –

Meaning, (gave you victory) against those who overpowered you, so you expelled them from your land; increased your sustenance and number, and gave you strength over them because of your righteous deeds and submission to Allah. [c]

إِنۡ أَحۡسَنتُمۡ أَحۡسَنتُمۡ لِأَنفُسِكُمۡ‌ۖ وَإِنۡ أَسَأۡتُمۡ فَلَهَا‌ۚ فَإِذَا جَآءَ وَعۡدُ ٱلۡأَخِرَةِ لِيَسُـۥۤـُٔواْ وُجُوهَڪُمۡ وَلِيَدۡخُلُواْ ٱلۡمَسۡجِدَ ڪَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ۬ وَلِيُتَبِّرُواْ مَا عَلَوۡاْ تَتۡبِيرًا

(And We said): ‘If you do good, you do good for your own selves, and if you do evil, then it is (to your own selves).’ Then when the later promise came to pass (We enabled your enemies) to put sorrow on your faces (by conquering and enslaving you) and to enter the Mosque (of Jerusalem), as they had entered it the first time, and to destroy everything they came upon with utter destruction. [Al-Israa. Ayah 7] [d]

“If you do good, you do good for your own selves” because the benefit will return to you, even in this world [before the hereafter] as you witnessed when he aided you against your enemies. “And if you do evil, then it is [to your ownselves]”.

Meaning, the harm will return upon yourselves, as Allāh showed you by empowering the enemies [against you]. [e]

“Then when the later promise came to pass”- meaning, the next time you spread corruption on earth, we make your enemies overpower you. “to put sorrow on your faces (by conquering and enslaving you)”.

Meaning, given victory over you, capture you, and enter the Sacred Masjid as they entered it the first time, and what is meant by the Mosque is Baytul Maqdis. “and to destroy everything they came upon with utter destruction”- Meaning, destroy your homes, Masjids and crops. [f]

عَسَىٰ رَبُّكُمۡ أَن يَرۡحَمَكُمۡ‌ۚ وَإِنۡ عُدتُّمۡ عُدۡنَا‌ۘ وَجَعَلۡنَا جَهَنَّمَ لِلۡكَـٰفِرِينَ حَصِيرًا

(Thereafter Allāh said): ‘Perhaps your Lord may show mercy to you (if you repent), but if you return (to your sinful ways), then We shall return (to punishment). And we have made Hell an enclosure for the disbelievers. [Al-Israa. Ayah 8] [g]

Within these verses (Al-Israa 7) (al-Israa 8) is a warning to this Ummah (of Muhammad) against committing acts of disobedience lest what afflicted the Children of Israel afflict them as well. The Sunnah (way, rule) of Allāh is one, it does not change or become altered. Whoever looks [and reflects] upon the empowerment of the disbelievers and oppressors over the Muslims will come to know that this was due to their sins, as a punishment to them. [And also to make them realise] that if they enact and establish the Book of Allāh and the Sunnah of His Messenger, He will grant them firm authority in the land and aid them against their enemies. [Footnote III] [End of quote] [Tafsir As-Sadi] 

Thus, from these verses, Moshe is made aware of the profound truth that none can impose conditions upon Allah based solely on their racial identity or past victories. Instead, the universal obligation for all of humanity, as well as the jinn, is to submit to the teachings of the final Messenger, Muhammad, peace and blessings be upon him. Furthermore, it is the duty of every individual with some conscience to denounce the heinous acts perpetrated by Netanyahu’s Zionist military. All Jews should urgently call for an end to the brutality we are currently witnessing. However, it is equally crucial to acknowledge that while Netanyahu and the Zionists are oppressive figures in this contemporary age, particularly due to their actions against the Palestinians, we must also firmly condemn any Muslim, including members of Hamas or others, who intentionally target non-combatants and innocent civilians. To gain a deeper understanding of this complex issue, I suggest delving into the article penned by Shaikh Abu Iyaad titled: Just Rules of Fighting in the Sharīʿah of Islām Compared to Genocidal, Ethnic-Cleansing, Tribal-Vengeance Doctrines and Excesses of Trojan-Horse Muslim Extremists: https://www.abuiyaad.com/a/nuscluvdq

It is also essential to clarify that while certain Zionists may present the consolidation of power in Palestine—an endeavor they have employed for over seventy years to subjugate and mistreat Palestinians—as a solitary achievement, the truth of history cannot be overlooked. The very foundations of the Zionist State, which Netanyahu now oversees, were significantly influenced by various Christian Zionist ideologues and colonialist figures. A comprehensive exploration of the historical backdrop of these developments is imperative. For a brief historical overview, please refer to the provided links.

The Initial Rise and Gradual Impact of Christian Zionism on Some European Political Decision-makers

An Overview of Christian Zionism in America Since the Arrival of The Puritans

———————————————————

Footnote I:

https://abukhadeejah.com/protests-demonstrations-and-civil-disobedience-in-the-light-of-islam-ethics-3-8/

Footnote II:

A Brief Discussion on the Attribution to the Offspring of Prophet Yaqub In Our Era

Footnote III:

https://abukhadeejah.com/state-of-ummah-causes-of-weakness-means-of-rectification-ebook/

[a, b, c & f]: Tafseer As-Sadi.

[d, e, g]: Translator: Shaikh Abu Iyaad [may Allah preserve him]:
https://www.thenoblequran.com/q/#/verse/17/7
https://www.thenoblequran.com/q/#/verse/17/8