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[46a] Ascent and Decline of The Ottoman Empire

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

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

In the latter half of the 19th century, the Ottoman youth were affected by the French Revolution that led to democratic governance in France. They became affected by nationalism, secularism, and (wanted) the abolishment of rulership by one person (i.e. a person who wields absolute authority), as well as affected by the Italian nationalist movement under the leadership of (Giuseppe) Mazzini. The Ottoman Empire was being confronted with military and media campaigns aimed at weakening and fragmenting the State. Therefore, European nations utilised the circumtances of the Christians within the empire as an excuse to interfere.

Then in 1865, a group of educated Ottoman youth (met) to deceive themselves at a garden located in the outskirts of Istanbul known as Belgrade Forest. They discussed political topics and concocted the idea of setting up a secret assoiciation that was indentical to the “Young Italy association” initiated by the Italian leader (Mazzini) in 1831 for the unity of Italy under slogan of the Republic. They called their association “United Zeal” and among them was the poet Namiq Kamal, who later became very famous. They believed that their effort should be be devoted to acquainting the society with their political rights and how to attain it, since the desire of Christians for independence from the Empire cannot be warranted through foreign interference. Therefore, rescuing the state from its (continuous) decline necessitates the initiation of a democratic political system.

During that time period- in France – Mustapha Pasha, the Amir of Egypt, challenged Fu’aad Pasha out of a desire to become the supreme ruler of Egypt. He announced that he was part of the movement calling for constitutionalism in the Ottoman Empire. Three individuals among the revolutionary Ottoman journalists joined the Amir in Paris, namely: Namıq Kamal, Muhammad Diyaa, and Ali Sa’aawee. They established an organisation called the “New Ottomans Society”. One of the most prominent was Namıq Kamal, who was acquainted with Islamic civilisation, but influenced by the philosophers of the French Revolution, such as Rousseau. Namiq aimed to respond to three main questions:

  • The causes of the decline of the Ottoman Empire.
  • The means to stop this decline?
  • The necessary reforms to attain this goal?

His answers to the causes of the decline can be summarised as follows:

  • Economic and political.
  • Education as the way to help stop this decline.
  • A centralised constitutional state should be implemented as the main reformation initiative. He believed that the Reform Movement should replace the sovereignty of the sultans with the power of the Sublime Porte, meaning the grand viziers. However, the system initiated by the reforms was inferior, thus, the reforms did not achieve economic revival in the state, rather they paved the way for European countries to pry into the internal affairs of the Ottomans. He expressed the idea regarding natural rights and presented a draft constitution to Midhat Pasha, but was affected the Constitution of Napoleon III in 1852. He believed that this (initiative) was very appropriate for the circumstances of the Ottoman Empire at that time.

Sultan Abdul Hamid spoke about Namıq in his memoirs as follows:

“Kamal Bey was from many of those individuals who often associated themselves to the “New Ottomans. He was a very contradictory man; neither did his family life align with his personal life, nor did his literary life align with his intellectual life. You may be certain that a person is either able or unable to do something, but you can never ascertain this when thinking about Kamal Bey, because he himself is not acquainted with himself. You can say that he is one of those rare personalities with a split personality, each one different from the other depending on his mood. Those who are closely acquainted with him know that when he had a good relationship with the Şhiraa family, he wrote about Ottoman History; but when that connection was corrupted, he wrote: “Only a dog would trust the service of an unjust hunter.” Indeed, he is a man who changes as he wishes. He can be a very sincere person and you can make him -within hours – hold your views, but you’ll not be able to know the number of hours or days during which he would carry those thoughts. [End of quote] [Source: An Excerpt from “Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhood Wa Asbaab As-Suqoot 6/500-502]

Indeed, this section, and Allah’s aid is sought, reminds us of the danger of pursuing reformation through other than the path of the pious predecessors. Read in this link: https://salafidawahmanchester.com/2024/10/22/quranic-and-prophetic-methodology-for-the-rectification-of-society-by-imam-abdul-aziz-bin-baz/

To be continued InShaAllah

Some Examples From The Imams of Guidance and Piety – Nurturing Genuine Love, Affection and Respect

Written by Abdullah Jallow on . Posted in Brotherhood, Categories, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Worship - 'Ibaadah'.

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

Mujahid, may Allah have mercy upon him, said: “A man passed by Abdullah ibn Abbas, may Allah be pleased with him and his father, so he said: ‘This man loves me.’ It was asked, ‘How do you know that?’ He replied, ‘I love him.'” [1]

Abu Idris Al-Khawlanee, may Allah have mercy upon him, reported: I entered the Damascus Masjid in Syria, then saw a young man with bright teeth and people were gathering around him. When they differed about something, they refer back to him and took his opinion. I asked about him and was told “This is Mu’adh Ibn Jabal”. So, I gave him Salaam and said, “By Allah! I love you for the sake of Allah”. He said: “For Allah’s sake?” I said: “For Allah’s sake”. He said: “For Allah’ sake?!” I said, “For Allah’s sake”. He held my cloak, got me close to him and said: “Rejoice, for indeed I heard Allah’s Messenger, peace and blessings of Allah be upon him, say, ‘Allah, The Mighty and Majestic, said: “My love is guaranteed for those who love one another for My sake, those who sit together for My sake, those who visit one another for My sake, and those who spend on one another for My sake”. [2]

Humayd reported from Al-Hasan, may Allah have mercy upon both of them, that Abu Ad-Dardaa, may Allah be pleased with him, said: “Be a scholar, or a learner, or one who loves (knowledge and its carriers) or one who follows (the truth). And do not be the fifth?” He (Humayd) said: “I said to Al-Hasan, I who is the fifth?” He said: “A Mubtadi”. [3]

A man said to Shahr ibn Hawshab: “Indeed, I love you”. He replied: “Why can you not love me, while I am your brother in faith upon Allah’s Book, your helper in the religion ordained by Allah and my livelihood is given by other than you”.(i.e. Allah) [4]

Imam Adh-Dhahabi, may Allah have mercy upon him, stated about Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, “He has those who loved him among the scholars and the righteous, as well as among soldiers and rulers, merchants and dignitaries, and the general public loves him. This is because he is benefits them day and night with his tongue and pen. [5]

Taj Ad-Deen As-Subki, may Allah have mercy upon him, said: “I was often in the company of Adh-Dhahabi, may Allah have mercy upon him, going to him twice daily, in the morning and in the afternoon. As for al-Mizzi, I would only go to see him twice a week. The reason for this was that Adh-Dhahabi showed me great affection and kindness, to the extent that anyone who knew my situation with him would know that he did not love anyone as much as he loved me. I was young at that time and this had a great impact on me”. [6]

Ibn Abbas stood up next to Zaid Bin Thabit [may Allah be pleased with both of them] and held the stirrup of his riding beast. Zaid said to him, “Step aside, O cousin of Allah’s Messenger [peace and blessings of Allah be upon him]”. Ibn Abbas said to him, “This is what we do for our scholars and elders”. [7]

Salamah Bin Kuhail [may Allah have mercy upon him] said: “Ash-Shabi and Ibrahim An-Nakha’i [may Allah have mercy upon upon both of them] never sat together except that Ibrahim remained silent, and both of them were Taabi’een”. [8]

Al-Marwazi [may Allah have mercy upon him] said, “Abu Abdillah [Imam Ahmad – may Allah have mercy upon him] used to be from those who honoured his fellow Muslim brothers the most and those who were older than him. One time, Abu Hammam [may Allah have mercy upon him] came to him on a donkey, so he held the stirrup of the riding beast for him. I witnessed him doing the same for the eldest Shaikhs”. [9]

Idris Bin Abdul Karim said: “Salamah Bin Aasim said to me: “I want to hear Kitaab Al-Adad from khalaf”. I said, “Khalaf?” He said: “Let him come”. When Khalaf entered, he tried to make Salamah sit in the teacher’s place, but he refused, and said: “I will not sit except in front of you”. Then he said, “This is the right of learning”. Khalaf said to him: “Ahmad Ibn Hanbal came to me to listen to the narrations of Abu Awanah, so I tried make him sit and transmit, but he refused and said: “I will not sit except in front of you. We are commanded to be humble in the presence of the one from whom we learn”. [10]

Muhammad Ibn Raafi said: I was with Ahmad (Imam Ahmad) and Ishaq in the company of Abdur Razzaaq when the day of Eidul Fitr arrived, so we went out with Abdur Razzaaq to the Musalla and with us were many people. When we returned, Abdur Razzaaq invited us to lunch, then he said to Ahmad and Ishaq, “Today I saw something strange from both of you. You did not say the Takbir”. Ahmad and Ishaq said, “O father of Abu Bakr! We were waiting for you to say the Takbir so that we could say the Takbir, but when we saw that you did not say the Takbir, we refrained”. Abdur Razzaaq said, “I was waiting for both of you to say the Takbir so that I could say the Takbir”. [11]

Abdullah Bin Ahmad [may Allah have mercy upon him] said: I heard my father [Imam Ahmad – may Allah have mercy upon him] being asked: “Why did you not hear a lot (of hadith) from Ibrahim Bin Sa’d [may Allah have mercy upon him] and indeed he did stay next to you in the house of Amarah?” He said: “We attended his gathering once and he narrated to us. When the second session was held, he saw youth putting themselves forward (or speaking) before the elders, so he became angry and said, ‘By Allah! I will not narrate for a year’. He died and did not narrate (thereafter)”. [12]

Imam As-Sadi, may Allah have mercy upon him, stated about the Mu’allimeen (teachers):

They are the intermediary between the Messenger, peace and blessings of Allah be upon him, and his Ummah with regards to propagation of the religion and clarification of the Shariah. Had it not been for these ones, the people would have been like cattle. They nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their religion, and return them to the rulings related to the duties obligated to them and in their dealings, just as they return them to the affairs pertaining to worship. Through them the Book and the Sunnah are established, and through them is made clear truth from falsehood, guidance as opposed to misguidance, Halal as opposed to Haram, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights (owed to them) by the ummah and are possessors of a lofty status. Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allah by having love for them and praising them. They are to proclaim their excellence; guard the hearts (from harbouring evil against them) and the tongues (from) insulting them, for this would tarnish their excellence. [13]

https://salaficentre.com/2025/07/28/we-recall-this-supplication-when-humans-compete-aimlessly-to-receive-the-love-of-others/

[1] Al-Ikhwan page 75 by Ibn Abee Ad-Dunya, may Allah have mercy him.

[2] Ahmad 22030

[3] Jami Bayan Al-Ilm 1/142. By Ibn Abdil Barr, may Allah have mercy upon him.

[4] Kitab Uyun Al-Akhbar 3/15

[5] Ar-Radd Al-Wafir 34

[6] Tabaqat Ash-Shafi’iyyah 10/398

[7] Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215

[8] Taareekh Dimashq 25/367

[9] Al-Aadaab Ash-Shar’iyyah 1/416

[10] Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198

[11] Siyar A’laam An-Nubula a 9/566

[12] Siyar A’laam An-Nubula 11/317

[13] An Excerpt from Nurul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu’aamalaat Wal Huqooq Wal Aadaab, page: 57-58

Hizbiyyah

Written by Abdullah Jallow on . Posted in Basics, Bid'ah (Innovation), Contemporary Issues, Da'wah - Calling To Islam, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam.

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

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

Everyone who opposes the Methodology of the Prophet and His Sunnah (a) is considered part of the misguided groups. Unlawful Partisanship does not require (specific) conditions; Allah referred to past nations as unlawful partisanship groups, and He referred to the Quraysh as an unlawful partisanship group when they united and allied with various groups. They did not have an organisation or anything, thus it is not a condition to be an organisation in order to be (classified) an unlawful partisanship group. However, if this group organises itself, it increases in evil.

Blind (bigoted) allegiance to a specific thought (or idea) that contradicts Allah’s Book and the Messenger’s Sunnah, and (establishing) allegiance and enmity based on it, this is unlawful partisanship, even if not organised.

To adopt a deviant thought (or idea) and gather people around it, this is an unlawful partisanship group, regardless of whether it is organised or not. To adopt a deviant thought (or idea) and gathering people around it, this is an unlawful partisanship group, regardless of whether it is organised or not. As long as they unite for a cause (or behind someone) in opposition to the Quran and Sunnah, this is an unlawful partisanship group. The disbelievers who waged war against the Prophet did not have the organisational structure present today; nevertheless, Allah referred to them as unlawful partisanship groups. How is this so? It is because they banded together for falsehood and fought against the truth. (Allah says):

كذبت قبلهم قوم نوح والأحزاب من بعدهم وهمت كل أمة برسولهم ليأخذوه وجادلوا بالباطل ليدحضوا به الحق

The people of Nuh (Noah) and the confederates after them denied (their Messengers) before these, and every (disbelieving) nation plotted against their Messenger to seize him, and disputed by means of falsehood to refute therewith the truth. [Ghafir Ayah 5]

They are referred to as unlawful partisanship groups due to forming groups. Quraysh gathered the tribes of Ghatafan, Qurayza, and various other tribes, but they were not organised in the form of an organisation. They came together and Allah referred to them as unlawful partisanship groups, thus the Surah (regarding their affair) was named “Surah Al-Ahzab.” Were those unlawful partisanship groups organised (i.e. under an organisation)? It is not a condition that an unlawful partisanship group has to be organised (or under an organisation). If it believes in a false idea – argues, disputes, and allies for the sake of it, this is an unlawful partisanship group. Should this (commitment) become more structured (organised or under an organisation), with the mobilisation of wealth etc, it would undoubtedly deepen its unlawful partisanship and become one of the astray groups. And Allah’s refuge is sought. (1)

Listen to Hizbiyyah Is Not From Salafiyyah By Shaikh Abu Khadeejah – may Allah preserve him.

Part 3: To Abandon Innovations, Hizbiyyah (Partisanship), Differing, Sectarianism, and Establishing the Call to Unity: Imām Ahmad bin Hanbal’s Usūl As-Sunnah (The Foundations of the Sunnah) with the explanation of Shaikh An-Najmi.

——————————————

(a) Shaikh Rabee: Establishment of Proof in Declaring a Person to be an Innovator https://abukhadeejah.com/shaikh-rabee-establishment-of-proof-in-declaring-a-person-to-be-an-innovator/

(1) Paraphrased https://rabee.net/alfatawi/%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A7%D9%84%D8%AD%D8%B2%D8%A8%D9%8A%D8%A9%D8%9F-%D9%88%D9%85%D8%A7-%D9%85%D8%B9%D9%86%D9%89-%D8%A3%D9%86-%D9%81%D9%84%D8%A7%D9%86-%D8%B9%D9%86%D8%AF%D9%87-%D8%AD/

[14] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam, The Salaf - Pious Predecessors.

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

Imam Sufyan Ibn Uyaynah, may Allah have mercy upon him.

He was born in Kufa in the year 107 AH. He pursued hadith while young — a boy. He met the great scholars and acquired abundant knowledge from them. He mastered and excelled in it, compiled and authored works, and lived a long life. People gathered around him and the highest chains of transmission reached him. People traveled to him from lands, and he connected the grandchildren with the forefathers.

He heard (Hadith) in the year 119 AH, the year 120, and after that. He heard from Amr ibn Dinar and narrated from him a lot, and from Ziya ibn ilaqah al-Aswad ibn Qays, Ubaydullah ibn Abee Ziyad Ibn Shihab Az-Zuhree, Āṣim ibn Abee al-Nujud, Abu Isḥaq al-Sabee’ee, Abdullah Ibn Deenaar, Zayd ibn Aslam, Abdul Malik ibn Umair, Muḥammad ibn al-Munkadir, Abu az-Zubayr, Ḥuṣayn ibn Abdur Raḥman, Salim Abu al-Naḍr, Shabeeb ibn Gharqadah, Abdah ibn Abee Lubabah, Ali ibn Zayd ibn Jud’aan, Abdul Kareem al-Jazree, ʿAṭaa ibn as-Saaʾib, Ayyoub As-Sakhtiyaanee, al-Alaa ibn Abdur Rahman, Qaasim Ar-Rijaal, Manṣur ibn al-Muʿtamir, Yazee ibn Abee Ziyaad, Hishaa ibn Urwah, Ḥumayd al-Ṭaweel, Yaḥya ibn Saʿeed al-Anṣaaree, Abu Ibn Ajlaan, Ibn Abee Layla, Sulaymaan al-Aʿmash, Musa ibn Uqbah, Suhayl ibn Abee Ṣaaliḥ, Abdullah ibn Abee Nujayḥ, Abdur rahman ibn al-Qaasim, Umayyah ibn Ṣafwaan al-Jumaḥee, Jaamiʿ ibn Abee Rasheed, Ḥakeem ibn Jubayr, Abdulah Ibn Abdir Rahman Ibn Abee Ḥusayn, Abu az-Zinaad, Abdullah ibn Dhakwaan, Abdul Azeez ibn Rufay, Isḥaq ibn Abdillah Ibn Abee Ṭalḥah, Ismaa’eel ibn Muḥammad ibn Saʿd…..And he was the sole narrator from a number of the great scholars.

Those who narrated from him include: al-Aʿmash, Ibn Jurayj, and Shuʿbah — and these were among his own teachers — as well as Hammam ibn Yaḥya, al-Ḥasan ibn Ḥayy, Zuhayr ibn Muʿaawiyah, Ḥammaad ibn Zayd, Ibraaheem Ibn Saʿd, Abu Isḥaq al-Fazaaree, Muʿtamar ibn Sulaymaan, Abdullah ibn al-Mubaarak, Abdur Rahmaan ibn Mahdee, Yaḥya al-Qaṭṭaan, Ash- Shaafi’ee, Abdur Razzaaq, al-Ḥumaydee, Saʿeed ibn Manṣur, Yaḥya ibn Maʿeen, Ali ibn al-Madeenee, Aḥmad ibn Ḥanbal, Abu Bakr ibn Abee Shaybah, Isḥaq ibn Raahawayh, Yunus ibn ʿAbdil A’la, Az-Zubair ibn Bakkār, and many others.

Among his senior students who narrated abundantly from him were: al-Ḥumaydee, Ash-Shaafi’ee, Ibn al-Madeenee, Aḥmad, and Ibraaheem ar-Ramaadee. Imam al-Shaafi’ee said: “Had it not been for Malik and Sufyaan ibn Uyaynah, the knowledge of Hijaz would have vanished”.

Ḥarmalah said: I heard Ash-Shaafi’ee say: “I have not seen anyone who possessed the tools of knowledge similar to Sufyaan ibn Uyaynah, and I have not seen anyone more reluctant to give legal verdicts than him”.

Abdullah ibn Wahb said: “I do not know anyone more knowledgeable in Tafseer than Ibn Uyaynah”.

Ali ibn al-Madeenee said: “Among the companions of al-Zuhree, there is no one more precise than Sufyaan ibn Uyaynah”.

Ibn Uyaynah said: “My father took me for Hajj while Aṭaa ibn Abee Rabaḥ was still alive”.

Mujaahid ibn Musa said: “I heard Ibn ʿUyaynah say: ‘I never wrote anything except that I memorised it before I wrote it'”.

Ibn al-Madeenee said: “Yaḥya al-Qaṭṭaan said to me: ‘None of my teachers remain except Sufyaan ibn Uyaynah and has been an imam for forty years'”.

Sa’need ibn Daawud reported from Ibn Uyaynah: “Whoever’s sin is from desire, forgive him; and whoever’s sin is from pride, fear for him. Adam sinned out of desire and was forgiven, but Iblees sinned out of arrogance and was cursed”

From Ibn Uyaynah’s sayings: “Zuhd is patience and awaiting death. Knowledge, if it does not benefit you, harms you”.

Uthman ibn Zaa’idah said: “I said to Sufyaan ath-Thawree: ‘From whom should we learn?’ He said: ‘Depend on Ibn Uyaynah and Zaa’idah'”.

Ibn al-Madeenee said: “I heard Ibn Uyaynah say: ‘I sat with Abdul Kareem al-Jazree for two years, and he would say to the people of his town: ‘Look at this boy asking me questions while you do not ask me anything'”.

Abu Ḥaatim ar-Raazee said: “Sufyaan ibn Uyaynah was an imam, trustworthy, and more knowledgeable in the hadith of Amr ibn Deenaar than Shu’bah. He and Malik were the most reliable among the companions of al-Zuhree”.

An Except from Siyar A’lam An-Nubula 8/455

To be continued InShaAllah

[2] Brief Biographies of Some Prominent Contemporary Scholars – Al Allamah Ali Nasir Al-Faqihi

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

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

He, may Allah have mercy upon him, was born in the village of Al-Manjarah, situated in the Jazan region, in the year 1354 AH. He spent his formative years there, where he completed his primary and secondary education.

From an early age, he engaged in numerous educational circles and studied under various scholars at the institutions established by Shaikh Abdullah Al-Qarawi in the southern region, with Shaikh Hafiz Al-Hakami, may Allah have mercy upon him, being one of his prominent instructors.

He pursued his academic endeavours diligently, ultimately earning a doctorate, specifically in Aqeedah, at King Abdul Aziz University, Makkah branch (now known as Umm Al-Qura University) in the year 1399 AH.

He entered the professional realm and occupied several significant positions throughout his academic journey, including:

– Dean of Library Affairs at the Islamic University of Madinah.

– Secretary-General of the Islamic University.

– Chairman of the Council for Islamic Advocacy.

– Faculty member in graduate studies.

Additionally, he served as a consultant at the King Fahd Complex for the Printing of the Holy Quran and as an instructor at the Prophet’s Mosque.

He actively participated in numerous conferences both domestically and internationally, such as:

– The conference on intoxicants and drugs held at the Islamic University.

– The conference commemorating the 15th Hijri century in the year 1400 AH, which was conducted in Sudan.

He has authored a collection of published research, printed works, and edited books, including:

كتاب الإيمان – لابن منده – ثلاثة مجلدات – تحقيق.

– كتاب التوحيد – لابن منده – مجلدان – تحقيق.

– الرد على الجهمية – لابن منده – جزء ـ تحقيق.

– الأربعين في دلائل التوحيد ـ للهروي ـ تحقيق.

– الإمامة والرد على الرافضة ـ لأبي نعيم ـ مجلد ـ تحقيق.

– الصفات والنزول ـ للدارقطني ـ تحقيق.

– الحيدة ـ للكناني ـ تحقيق.

– الصواعق المرسلة ـ لابن القيم ـ الجزء الأول ـ تحقيق بالاشتراك.

– منهج القرآن في الدعوة إلى الإيمان ـ تأليف.

– الفتح المبين ـ تأليف.

– الرد القويم البالغ على الكتاب المسمى بالحق الدامغ ـ تأليف.

– سلسلة الوصايات في الكتاب والسنة.

Alongside several research studies and articles that have been published in “the Islamic University Journal”.

Source: https://www.mimham.net/che-38

Al-Allamah Abdullah Al-Bukhari, may Allah preserve him stated: Today, Al-Allamah- the Murabbi (an Erudite Scholar who nurtures and guides the Ummah to the right path), the one who defended the religion ordained by Allah against the distortions of those who go beyond bounds, the distortions of falsifiers, and the (false) interpretations of the ignorant – has passed away. May Allah grant him forgiveness and elevate his status in Paradise alongside the Prophets, the Truthful, the Martyrs, and the Righteous, and excellent are those as companions. May Allah grant his family and children patience and solace, as well as Ahlus Sunnah.  “Indeed, we belong to Allah and to Him we shall return”.

https://x.com/dr_albukhary/status/1825800292023071117?t=Nq2sOW6cuOuxYuTkf23A_g&s=08

[45] 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.

When Sultan Abdul Hamid ascended to the throne, he realised that schools and the education system were increasingly influenced by Western thought, with nationalism becoming the dominant matter in these institutions. Thus, he intervened in their affairs and directed them—through his political viewpoint—towards Islamic studies. He ordered the following: The removal of literature and general history from the curricula, as they served as vehicles for Western literature and the national histories of other peoples, which could negatively impact future generations of Muslims. The inclusion of lessons on jurisprudence, interpretation, and ethics in the study programs. A strict focus on teaching Islamic history, including the Ottoman period only.

He placed the state’s schools under his personal supervision and directed them towards the service of the Islamic University. He took an interest in women and established a house for female teachers, prohibiting their mingling with men. In this context, he defended himself against the accusations from the Committee of Union and Progress, which claimed he was opposed to reason and knowledge, stating: “If I were an enemy of reason and knowledge, would I have founded the university? If I were truly an enemy of knowledge, would I have established a house for our girls – who are no different from men – to train as teachers?!”.

He fought against the unveiling of women in the Ottoman Empire and criticised the infiltration of Western morals among some Ottoman women. On October 3, 1883, a government statement appeared in the newspapers of Istanbul, reflecting the Sultan’s personal perspective on women’s attire, as follows: “Indeed, some Ottoman women who have been seen in the streets recently are wearing attire that contravenes religious law. The Sultan has informed the government of the necessity to implement measures to eradicate this phenomenon, and he has also communicated the importance of women returning to the full legal hijab. [Footnote 1] Consequently, the Cabinet convened and made the following decisions:

A one-month grace period is granted, after which women are prohibited from walking in the streets unless they wear the traditional Islamic hijab. This hijab must be devoid of any embellishments or embroidery. After one month from the publication of this statement, it is the responsibility of the police to ensure the decisive enforcement of the decisions contained herein, and the enforcement agencies must cooperate with the police in this matter. The Sultan has approved this statement along with his governmental decisions. This statement will be published in newspapers and displayed in the streets”.

On the day following the publication of this statement, specifically on October 4th, the newspaper (Time) issued in Istanbul stated: “The Ottoman society, in general, supports this decision, and it is beneficial. He believed that women are not equal to men in terms of leadership. [Footnote 2]

He also defended the polygamy at a time when Ottoman media was raising objections to this issue. The Sultan stated: “Why do some intellectuals object to this matter, and why do they not raise objections to its existence in other places outside the Ottoman state, in certain parts of Europe and America?” He emphasised: “The principle of polygamy is permissible in Islam, so what does it mean to object to it?”. [Footnote 3]

He was in favour of women’s education, which is why he established a school for female teachers to train educators for girls. However, he opposed the mixing of men and women and was against women’s unveiling. [Footnote 4] During his reign, women had no say in state affairs, regardless of their significance; their role was confined to the home and the upbringing of future generations. He treated women with a rare dignity, exemplified by his stepmother, who nurtured and raised him when he ascended to the throne. His stepmother, who played a maternal role, can be likened to a queen in modern terms, as the queen in the Ottoman palace was the mother of the sultan, not his wife, unlike in other countries. Despite all this, on the day following Sultan Abdul Hamid’s ascension to the Ottoman throne, he met with his stepmother, whom he loved dearly, kissed her hand, and said to her: “”With your kindness, I did not feel the loss of my mother, for in my eyes, you are indistinguishable from her. I have made you the royal mother. This means that the word in this palace belongs to you. However, I implore you, and I am insistent on this request – do not interfere in any way with any state affairs, whether they are large or small!”

He established the Arab Tribes School in Istanbul to educate and prepare the children of the Arab tribes from the provinces of Aleppo, Syria, Baghdad, Basra, Mosul, Diyarbakir, Tripoli in the West, Yemen, Hijaz, Benghazi, Jerusalem, and Deir ez-Zor. The duration of study at the Arab Tribes School in Istanbul was five years- a boarding school, with the Ottoman state covering all student expenses, and each student received a vocation once every two years. The travel expenses for the students were also given by the state. The curriculum of the Arab Tribes School in Istanbul was as follows:

First Year: The Holy Quran, Alphabet, Religious Sciences, Turkish, Dictation and Military Training.

Year Two: The Holy Quran, Tajweed, Religious Studies, Dictation, Mathematics, Turkish, Handwriting Improvement and Military Training.

Year Three: The Holy Quran, Tajweed, Religious Studies, Dictation, Neat Handwriting,  Mathematics, Geography, French language and Military Training.

Year Four: The Holy Quran, Tajweed, Religious Studies, Arabic Morphology, Persian, Writing, and Turkish Grammar, Geography, Mathematics – Neat French Handwriting and Military Training.

Year Five: The Holy Quran, Tajweed, Religious Sciences, Arabic Grammar, Persian, Ottoman History, Ottoman Rules, Turkish Reading and Writing, Turkish Conversation, Geography, Arithmetic, Geometry, Calligraphy, General Knowledge, Health Preservation, Principles of Bookkeeping, French, French Handwriting, Drawing and Military Training.

An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/471-474

[Footnote 1]

Understanding the Muslim Dress Code: Modesty for Men and the Hijāb for Women (Islam 4.5 and 4.6)

Al-Albāni on the Niqāb of the Muslim woman, whether it is wājib or not, the permissibility of uncovering her face and hands―and the danger of displaying her beautifications in public.

[Footnote 2]

Justice and Equality in Islam (Islam 6.1)

[Footnote 3]

Polygamy (Polygyny): Would it better to be one of a few wives instead of being on your own? (Islam 5.5)

[Footnote 4]

Free-Mixing between the sexes in Islam: A detailed discussion

Deeply Entrenched Profound Truthfulness and the Relentless Courage of Self-Scrutiny

Written by Abdullah Jallow on . Posted in Aqeedah, Basics, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zuhd (Abstinence).

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

Husayn Bin Abdir Rahmaan narrated: I was with Sa’eed Bin Jubair when he said, “Who amongst you saw a shooting star last night?” I said, “I did”. Then I said, “I was not in prayer, but was stung by a scorpion”. He said, “Then what did you do?” I said, “I performed Ruqyah…” [1]

Question: Why did Husayn Bin Abdir Rahman mention that he was not in prayer after informing Sa’eed Bin Jubayr that he saw the shooting star last night?!

Answer:

Imam Sa’di, may Allah have mercy upon him, said, “This is because the pious predecessors were far removed from praising a person for something he does not possess”. [2]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said: He (Husayn) made this statement to prevent people from thinking that he was engaged in prayer, thus he is praised for what he did not do. This is the opposite of what some people do, as they rejoice when others think they were praying. This behaviour reflects a deficiency in one’s Tawhid. Husayn’s statement is not viewed as showing off, but rather as a virtuous deed. It is not comparable to someone who avoids acts of obedience due to the fear of showing off, as Shaytan manipulates them and convinces them to abandon good deeds due to fear of showing off. Instead, one should perform acts of obedience, but nothing should be in your heart that you desire to be seen by people. [3]

Al-Allamah Salih Aala Ash-Shaykh, may Allah preserve him, said, “He (Husayn) uttered these words due to his fear that those who were present may assume that he saw the shooting star during his prayer. Thus, he disclaimed any association with it. This highlights the virtue of pious predecessors, their eagerness for sincerity, distance from ostentation, and adorning oneself with something not possessed”. [4]

Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: O my brothers! Sincerity is a mighty affair. It is obligated to a Muslim to protect it and self-reflect at all times. One of the pious predecessors: “I used to think that the hadith required an intention [i.e. sincerity when seeking hadith in general], but then I realised that every hadith requires an intention.” So, when you convey or speak, do you desire praise from the people or do you desire the Face of Allah? Do you desire that it is said, “He is a scholar, intelligent, a jurist”, or do you seek the pleasure of Allah and fulfill the duty you bear? [5]

Read: https://abukhadeejah.com/chapter-36-concerning-riya-showing-off-ones-good-deeds-kitab-at-tawheed-ibn-abdul-wahhab/

[1] Saheeh Muslim 220
[2] An Excerpt from “Al-Qawlus Sadeed Sharh Kitaab At-Tawheed”. page 77
[3] An Excerpt from “Al-Qawlul Mufeed Alaa Kitaab At-Tawheed”. 1/97
[4] An Excerpt from “Al-Qawl Al-Mufeed Alaa Kitaab At-Tawheed”. 1/162
[5] An Excerpt from “Marhaban Yaa Taalibal Ilm” pages 53-55

O old woman! Repeat the lesson

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

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

Al-Hassan (Ibn Abi Bakr An-Naysaabooree), may Allah have mercy upon him, narrated:

A Faqee [a scholar who truly fears Allah and has sound understanding of the religion] used to repeat lessons in his house many times. So, an old woman in his house said to him, “Indeed, I have memorised it myself!!” He he said, “Repeat it to me?” She repeated it. After a few days he said, “O old woman! Repeat that lesson now”. She said, “I didn’t memorise it”. He said, “As for me, I repeat what I have memorised to protect myself from what has afflicted you”.

[Al Hath-thu Alal Hifdh Al-Ilm page 36 by Imam Ibn Al-Jawzi, may Allah have mercy upon him]

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali – [99a]

Written by Abdullah Jallow on . Posted in Contemporary Issues, History of Islam, Innovations In Islam (Bidah), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Worship - 'Ibaadah'.

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

What is Islam’s ruling on Imtihan (testing) the people of desires and other than them?

All praise and thanks is due to Allah, and may peace and blessings be upon Allah’s Messenger, his family and companions, and those who follow his guidance. To proceed:

Indeed, there has been a lot of speech regarding the testing individuals from among the people of desires and other than them, so, I consider it imperative to clarify Islam’s ruling regarding it, based on the Qur’an, the Sunnah, and the stances and statements of the Imams of Islam and the Sunnah in this matter, so that the Muslim may be upon clear-sightedness and clarity with regards to this matter. As for the Qur’an, Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ

O you who believe, (with respect to those with whom you made a treaty) when the believing women come to you as emigrants (from the land of disbelief), then examine them (by making them swear that they are sincere in faith and did not leave due to hatred of their spouses, or seeking marriage or the world). And if you know them to be believing women, then do not return them to the disbelievers. They (the believing women) are not lawful (wives) for them, and nor are they (the polytheists), lawful (husbands) for them. [1]

As for (in) the Sunnah, Allah’s Messenger, peace and blessings of Allah be upon him, tested the slave girl. He said to her, “Where is Allah?” She replied, “Above the heaven.” He said, “Who am I?” She replied, “You are Allah’s Messenger.” So he said to her master, Muʿāwiyah ibn al-Ḥakam al-Sulamee, may Allah be pleased with him: “Free her, for she is a believer.” Therefore, he did not pass a ruling for her that she is believer or permitted her emancipation until after this test.

Shaikh Al-Islam, may Allah have mercy upon him, said:

When a person wishes to accompany a believer, or if a believer wishes to accompany anyone about whom immorality has been mentioned and it is said that he has repented from it, or if such speech is (claimed) about him, whether true or false, the indeed, he should test him in a way that reveals his righteousness or immorality, his truthfulness or falsehood. Similarly, when one intends to appoint someone to a position of authority, he should test him, as Umar Ibn Abdil Aziz commanded his boy slave to test Ibn Abee Musa when he was impressed by his behaviour. The slave said to him, ‘You know my position with the Amir Al-Mumineen; how much will you give me if I indicate to him for appointment?’ So Ibn Abee Musa offered him a large sum of wealth. Thus, Umar knew that he was not fit for leadership. Similarly, the same applies in matters of mutual dealings, and similarly regarding the chidren and slaves who are known for, or immorality has been stated about them (i.e. attributed to them), if a man wishes to purchase one of them, he should test him, for indeed, effeminate male is like the adulterous woman, and his repentance is like her repentance. Acquaintance with the conditions of the people sometimes comes through the testimony of people, sometimes through criticism and praise (jarḥ wa tadeel), and sometimes through direct testing and examination.

These (types) of tests are permissible with regard to those who have neither argue against the people of truth nor shown loyalty to the people of falsehood, so how about the people of falsehood and those who argue against the people of truth and ally with the people of falsehood? As for the pious predecessors – adherents to the Book and the Sunnah, indeed, they made testing one of their standards by which they distinguished between the people of the Sunnah and the people of Bidah and desires, and between trustworthy narrators and the liars, the heedless (negligent, inattentive, undiscerning) and the weak narrators. Among the Imams from whom such testing was reported is Imam Muḥammad ibn Seereen, may Allah have mercy on him, who said: “Indeed, this knowledge is religion, so examine (carefully) from whom you take your religion”. [Paraphrased]

To be continued…InShaAllah

ما حكم الإسلام في امتحان أهل الأهواء وغيرهم.

[1] https://www.thenoblequran.com/q/#/search/60_10

[11] Some Extraordinary Personalities of The First Three Generations

Written by Abdullah Jallow on . Posted in History of Islam, Morals and Manners - 'Akhlaaq', Salaf As Saalih (Pious Predecessors), Scholars of Islam.

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

Thabit Al-Bunani, may Allah have mercy upon him

He is Al-Imam, one followed as a role model, Shaikh al-Islam Abu Muhammad al-Bunani, may Allah have mercy upon him. He was born during the khilaafah of Muaawiyah, may be pleased with him and his father. He narrated from Abdullah Ibn Umar, Abdullah ibn Mughaffal al-Muzani, Abu Barzah al-Aslami, Umar ibn Abee Salamah al-Makhzumi, the stepson of the Prophet, peace and blessings of Allah be upon him, Anas ibn Malik, Mutarrif ibn Abdillah, Abu Rafi As-Sa’igh, Abu Burdah al-Ash‘ari, Safwan ibn Muhraz, Abu Uthman al-Nahdi, and al-Jarud ibn Abee Sabrah. (He also narrated) from Shu‘aib ibn Muhammad, and his son Amr Ibn Shu‘aib, Abdullah ibn Rabah al-Ansari, Kinanah ibn Na’eem, Abu Ayyub al-Maraghi, Abu Zubayhah al-Kila’ee, Abul Aaliyah, Habib ibn Abi Dubai‘ah al-Dub’ee, Abdur Rahman ibn Abbas al-Qurashi, Waqi ibn Sihban, Mu‘awiyah ibn Qurrah, Shahr ibn Hawshab, Bakr ibn Abdillah al-Muzani, and many others besides them.

Ahmad Al-Ijli, said about Thabit: “Trustworthy, a righteous man.” An-Nasaa’ee said about him: “Trustworthy.” Abu Ḥatim al-Raazee said about him: “The most reliable among the companions of Anas ibn Malik are al-Zuhree, then Thabit, then Qatadah.”

Ghalib al-Qaṭṭan said reported from Bakr al-Muzanee: “Whoever wants to look at the most devout worshipper of his era, let him look at Thait al-Bunani. We did not meet anyone more devout in worship than him. And whoever wants to look at the most knowledgeable person of his era, let him look at Qatadah.”

Ḥammaad Ibn Salamah said: Thabit recited (the Ayah): While he (Thabit) was praying at night, he kept on weeping and repeating over and over again the Ayah:

أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا

Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man? [Al-Kahf 37]

Ḥammaad ibn Zayd, from his father, said: Anas said, “Indeed, goodness has its people, and indeed this Thabit is from the keys of goodness.

An Excerpt from Siyar A’lam An-Nubula 5/22