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

A Century After the End of the Ottoman Empire and Muslim Identity Crisis — Dialogue With Two Non-Muslim Writers Regarding Sound Islamic Methodology In Pursuit of Change

The Messenger, peace and blessings of Allah be upon him, said, “The Prophethood will remain amongst you for as long as Allah wills it to be. Then Allah will raise it when He wills to raise it. Then there will be the khilafah upon the Prophetic methodology. And it will last for as long as Allah wills it to last. Then Allah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allah wills it to remain. Then Allah will raise it when He wills to raise it. Then there will be tyrannical (forceful) kingship and it will remain for as long as Allah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a khilafah upon the Prophetic methodology”. Then he (the Prophet) was silent. Read full article by Shaikh Abu Iyaad [may Allah preserve him]. http://www.aqidah.com/creed/articles/kyvik-the-khilaafah-lasted-for-30-years-then-there-was-kingship.cfm

This article is a brief comment on the assertion made by two individuals named Frederic C. Hof and Samuel J Hyde. To begin, Mr C. Hof stated: “A century after the end of the Ottoman Empire, no successor to Istanbul’s sultan-caliph has emerged”.

Response: Indeed, the presence of a khilafah, a Muslim empire or nation state that steadfastly adheres to the Qur’an and Sunnah as understood by the pious predecessors is a blessing that Allah bestows on whomsoever He pleases. A closer look at the rise and fall of the Ottomans reveals the elements that contributed to their success and their eventual decline, all by the Will of Allah. Imam Ibn Al-Qayyim, may Allah have mercy upon upon him, said: “Whoever contemplates the state the world will find that every rectification is due to Tawhid, 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 opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly contemplates this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it, he will realise this 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”. [Bada’i Al-Fawaa’id 3/525-526] Read article by Shaikh Abu Khadeejah, may Allah preserve him: https://abukhadeejah.com/state-of-ummah-causes-of-weakness-means-of-rectification-ebook/

The acknowledgment that the Ottomans gradually experienced a decline in power due to their detachment from the Sunnah is well-documented in numerous historical texts. Nevertheless, this vulnerability was capitalised upon by those who have consistently sought to undermine the sound Islamic creed and governance, irrespective of its strength or frailty in various eras.

Shaikh Shamsuddeen Al-Afghani, may Allah have mercy upon him, stated:

Allah, The Most High, guided mankind through Muhammad, peace and blessings of Allah be upon him, and through what he brought of clear manifest evidences and guidance – a guidance that could not be described by those who were proficient in giving descriptions and surpassed the knowledge of those with great perception. So, through this guidance, Allah [The Most High] opened the eyes of the blind ones, the ears of the deaf ones and the hearts of the heedless ones. Allah [The Most High] united them upon one religion- the religion of pure Islamic monotheism; Prophet Ibrahim’s [peace be upon him] religion of pure monotheism – after they had been in a state of complete disunity, enmity towards one another, destructive and corrupt creeds. Allah united their hearts and they became true brothers in Islam by way of this great blessing. And thereafter everything that was worshiped besides Allah- such as graves, trees, stones, graven images, idols etc- ceased to exist and all worship was carried out for Allah (alone).

The people followed the true Religion of Islamic monotheism, worshipped Allah alone and established worship sincerely for Allah, except those whom Allah willed that they were to remain as people of polytheism, hypocrisy and followers of the altered and distorted previous scriptures. The darkness of shirk (polytheism) was dispelled and the banner of Tawhid (pure Islamic Monotheism) was raised in the lands amongst the Arabs and non-Arabs. The Messenger of Allah returned to his Lord, whilst Islam was established and in authority-superseding all other ways of life and creeds. Then the rightly guided khulafaa of the Messenger [AbuBakr, Umar, Uthman and Ali] continued upon this path until the two powerful and great nations at the time- Rome and Persia- ended up in humiliation, degradation and in a state of fear after they had been in a state of security, and thus Caesar was restricted and besieged, and khosrau was subdued and destroyed.

So when the enemies of Islam saw that they were unable to do away with this religion, they implanted their disbelieving agents within Islam, who pretended to be Muslims in order to foment confusion, trials and tribulations, and spread Shirk (polytheism) by exaggerating the status of the pious people – exalting their graves through (beliefs and practices) that were not ordained by Allah. So, this Ummah was put to trial through the plots of the [atheist, heretic and hypocrite] Abdullah Bin Saba, who claimed Uloohiyyah for Ali Ibn Abee Talib [i.e. that Ali has the right to be worship]. Abdullaah Bin As-Sabah’s followers were known as the Saaba’iyyah, and later on they were known as the rawaafid (shiites), the ismaaliyyah (shittes), the nusayriyah (shiites) and other than them amongst the Baatiniyyah. They used to worship the graves and the dead, and built places of worship and domed (shaped) shrines upon these graves. So, by way of this they revived the practices of the Jews, the Christians and idol worshippers, and thus the practices of the worshippers of graves in this Muslim Ummah manifested itself in deeds of the rawaafid (shiites).

Furthermore, the books of Greek philosophy that contained the ideas of grave and idol worship were translated into Arabic, so many of those who attributed themselves to Islam busied themselves with these books, such as the likes of Al-Farabee, Ibn Sinaa Al-Hanafi, Naseer At- Toosee the advocator of disbelief and polytheism and other than them amongst those who played tricks with Islam, just as Paul played tricks with Christianity. They were influenced by the ideas of the Greek Philosophers- the creed of grave worship, so they became callers to grave worship through Greek Philosophy.

Thirdly: A people appeared among the Muslims manifesting asceticism. These people were more dangerous to the masses and more severe in misguidance. They were a people who appeared in the garb of the righteous, with tearful eyes smeared with kohl, long flowing beards, elevated turbans, carrying rosary beads and pretending to be calling to the sunnah of the leader of Humankind [Muhammad], whilst secretly practicing the disgraceful acts inherited from the false and vanished religions. And from their plots was that they used to mix manifest lies with the authentic explanations of the Qur’aan and the authentic narrations in order to corrupt the clear proofs of the Qur’an and the Sunnah. These deviant heretics were known as the holooliyyah, ittihaadiyyah Grave worshippers, such as the likes of al-Hallaaj (309ah), Ibn Al-Farid (632ah), Ibn Arabi (638ah), Ibn Sina (669ah) etc [1]

Every Muslim caliphate or empire, following the era of the righteous predecessors, experienced a spectrum of strength and decline, irrespective of its geographical location. This phenomenon was influenced by various internal challenges, including the actions of hypocrites, such as the Rafidah, and the diminishing commitment of Muslims to the practice of the religion as exemplified by the righteous predecessors. Each caliphate – after the period of the pious predecessors – faced its unique combination of strengths and weaknesses, shaped by numerous factors contributing to these dynamics. Similarly, the Ottoman Empire, like other Islamic empires after the time of the righteous predecessors, encountered periods of prosperity, internal strife, and external adversaries, ultimately leading to the loss of its territories, including Palestine.

Biased European ideologues, demagogues, and historians often overlook the positive contributions of the early Ottoman Empire when discussing its history. They frequently neglect to acknowledge that some of their own ancestors played significant roles in efforts to dismantle the Ottoman Empire, despite the internal weaknesses that also contributed to its decline. It is widely recognised that European imperialism exploited these vulnerabilities for over four centuries in regions that were once part of various Islamic states and empires following the Ottoman decline. This exploitation resulted not only in widespread looting and destruction but also in a cultural campaign by European powers. This culminated in the establishment of Zionist Palestine in 1948, a development that was unattainable while the Ottoman Empire retained some of its strength. Read: The historical ties between Christian Zionism and Jewish Zionism: https://salafidawahmanchester.com/2024/11/13/the-initial-rise-and-gradual-impact-of-christian-zionism-on-some-european-political-decision-makers/

Mr. Hof cannot discuss this issue without acknowledging the involvement of his ancestors in exploiting this vulnerability, which enabled them to fragment, weaken, and dominate Muslim territories, regardless of whether they were under Ottoman control. Nevertheless, despite this fragmentation and decline lasting over 400 years, Allah has protected the religion and its followers to the present day across various Muslim nations and monarchs. Consequently, wherever Muslims live under a Muslim ruler, they are obligated to practice their religion and obey the ruler. The noble Messenger, peace and blessings of Allah be upon him, said, ”Allah is pleased with three things for you: that you worship Him alone and not to associate anything with him in worship, that you all hold onto the rope of Allah and do not be divided, and that you advise the one placed in charge of authority over you”. [2]

The noble Messenger, peace and blessings of Allah be upon him] said, “I command you to have fear of Allah, and to listen and obey even if a slave is placed in charge of authority over you…”. Al-Allamah Salih Al-Fawzan, may Allah preserve him: “Even if a slave is placed in charge of authority over you”; this is from an angle of giving an example – meaning the ruler is not belittled regardless who he is, even if he is a slave. As long as he is a leader of the Muslims, his personality is not belittled; rather his position and rulership is given consideration. As long as he has authority and the oath of allegiance has been given to him, then indeed it is obligatory to obey him [in good], even if he has mistakes….” [3]

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said, “It is obligatory to obey the leader even if he is not king. It is well known that the Muslim Ummah – since the early era – have had a Khaleefah and king, and there are leaders of countries. Therefore, if it is obligatory to obey a leader, then more so a king is to be obeyed”. [4]

Imam Ibn Rajab, may Allah have mercy upon him, said, “The rulers and the leaders of the believers are to be obeyed and listened to [i.e. in good], whether he is a pious person or a wicked sinner, as well as whoever takes over the khilafah and the people unite behind him and are pleased with him, and the one who overcome the people with the sword until he became the Khaleefah and is named leader of the believers”. [5]

A Muslim is bound to adhere to this obligation in all situations, irrespective of the varying periods of weakness and strength that may arise within a Muslim nation, as previously cited from the words of the Messenger, peace and blessings of Allah be upon him: “The Prophethood will remain amongst you for as long as Allah wills it to be. Then Allah will raise it when He wills to raise it. Then there will be the khilafah upon the Prophetic methodology. And it will last for as long as Allah wills it to last. Then Allah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allah wills it to remain. Then Allah will raise it when He wills to raise it. Then there will be tyrannical (forceful) kingship and it will remain for as long as Allah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a khilafah upon the Prophetic methodology”. Then he (the Prophet) was silent. Read full article by Shaikh Abu Iyaad [may Allah preserve him]. http://www.aqidah.com/creed/articles/kyvik-the-khilaafah-lasted-for-30-years-then-there-was-kingship.cfm

Strength is a blessing from Allah, and it can only be attained through obedience to Allah and His Messenger, regardless of whether one is under an Islamic empire, a monarchy, or a nation-state. This matter is not contingent upon the analyses of Mr. Hof and his ilk. We once again refer to the words of Imam Ibn al-Qayyim, may Allah have mercy upon him: “Whoever contemplates the state the world will find that every rectification is due to Tawheed, singling out Allaah 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 opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly contemplates this and examines the state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it, he will realise this 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”. [6]

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

Islam will not cease to continue and all praise and thanks be to Allah. The religion and the Qur’an will not cease to exist until that appointed time about which the Prophet has informed us that at the end of time the Qur’an will be taken away from the hearts of men and from the Masaahif (i.e. the copies of the Qur’an).  The Qur’an will not remain within the hands of the people (at that time), but this will be at the time of the destruction of the world (i.e. when the day of judgement is very close). (However), good will continue to exist while the Qur’an, the Sunnah and the Qiblah are present, even though there is one who is led away from it and strays; and even though there is one who deviates from it and deviated, as the saying goes: “Fitnah has its victims”. It takes away the one who goes with it; but the people of Iman will remain even if they are small in number. Even if there is one who goes along with the Fitnah, the one who goes astray and the one who comes along, the truth and its people will remain, and all praise and thanks be to Allah. The truth is present, as Allah said: [إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ – Verily We: It is We Who have sent down the Dhikr (i.e. the Qur’an) and surely, We will guard it (from corruption)].

A person is neither to lose hope nor despair. He should not to make the people lose hope of a return to goodness. He should not make the people lose hope that truth will prevail, and falsehood will be repelled. This is because Allah, Glorified and Exalted be He, has made that promise and He does not fail to fulfil His promise. Imam Ibn Al-Qayyim, may Allah have mercy upon him, said, “The Religion is aided when put to the test; therefore, do not be amazed for this is the way the Most Merciful (Allah)”. [7]

This admonition by Al-Allamah Salih Al-Fawzan, may Allah protect him, serves as a poignant reminder that despite the gradual decline of the Ottoman Empire resulting from a lack of proper commitment to the Sunnah, Allah provided the Ummah with Imam Muhammad Ibn Abdul Wahhab, may Allah bestow mercy upon him, and his helpers, may Allah have mercy upon them, to revive foundations of pure Islamic monotheism and adherence to the Sunnah. Read: https://abukhadeejah.com/the-state-of-the-region-of-najd-arabia-in-the-time-of-ibn-%CA%BFabdul-wahhab-and-the-first-saudi-state/

Secondly, we will also address Samuel J. Hyde whose article is titled: “How Sovereign Jews Became the Target of an Islamic Identity Crisis.” To begin with, there is no inherent identity crisis; the identity defined by the Qur’an and Sunnah, as interpreted and practiced by the Prophet’s companions, is clear and unambiguous. The so-called identity crisis pertains only to those Muslims who have strayed from the path of the companions, as well as all the people of the Scripture who have deviated from the teachings of Prophets Musa and Isa, peace and blessings be upon them. Followers of these earlier Scriptures are united in their disbelief, as Jews reject Isa, whom they were instructed to follow, and Christians reject Muhammad, peace and blessings be upon both of them. In contrast, Muslims accept all Prophets and Messengers, peace and blessings be upon them. Within the Ummah of Muhammad, those who stray from or oppose the companions’ way are easily identifiable, just as those who remain faithful to it are. Unlike the other people of the Scripture, who collectively reject Muhammad and thus undermine their belief in Allah, the Ummah of Muhammad will never unite in misguidance. The Prophet said: “Verily, Allah will not let my Ummah agree upon misguidance”. [8]

There is no inherent identity crisis in Islam; instead, such crises arise among those who have strayed from the beliefs, practices, and methodology of the companions, as well as the people of the Scripture who have deviated and substituted the religion of Prophets Musa and Isa, peace and blessings of Allah be upon them.

Samuel said: If the Jews of 1898—who were fleeing persecution in Eastern Europe and those who were living as second class citizens throughout the Arab world—could push Islam back, it signified an intolerable disaster of Islamic weakness. [end of quote]

Response: Samuel refers to Jews in a broad sense rather than pinpointing a specific group among them that took advantage of Muslim vulnerabilities. It’s important to note that this vulnerability is not exclusive to Muslims; followers of the Prophets have experienced periods of both strength and weakness throughout history. Additionally, the rise of Zionism did not solely contribute to Muslim decline; various significant events in Europe also played a crucial role in increasing Zionist activity in Palestine. Before delving into that, we should examine earlier occurrences in regions under Ottoman control, particularly regarding Sultan Abdul Hamid II and the Young Turks, and how Zionists leveraged their influence to facilitate the sale of Muslim territories. First, however, let’s explore the origins of Zionist initiatives in other global contexts.

“In 1897, the held a conference in Basel, Switzerland. This conference saw the participation of approximately three hundred dedicated Zionists, who represented fifty Jewish organisations; however, the identity of the individual who initiated these protocols remains unknown. The intent of these protocols was to provide guidance to the Zionists on how to exercise governance upon attaining power. They were uncovered in 1901 when a French woman encountered them during a meeting with a prominent leader of the Zionist movement at a Masonic lodge in Paris. This woman successfully acquired several documents and managed to escape with them. These documents eventually came into the possession of Alex Nikolaevich, a prominent figure in Eastern Russia during the Tsarist period, known for his vehement campaign against the Jewish population (he perceived as adversaries). Upon reviewing the documents, he recognised their significance for his nation and the broader global context. Consequently, he entrusted them to a friend, a Russian author named Sergei Nilus. Nilus examined the contents and understood their implications, subsequently translating them into Russian and providing an introduction that forecasted the collapse of Tsarist Russia due to anarchist communism, the nature of its authoritarian governance, and its role as a base for inciting turmoil—aiming to dismantle the Islamic Caliphate, establish the State of Israel in Palestine, and bring down monarchies across Europe.

In 1902, a book was published for the first time in the Russian language, produced in limited quantities. The Zionists reacted vehemently upon its release, initiating intense campaigns to discredit the book. Despite their efforts, the claims linking the book to them were accurate. In response, Tsarist Russia undertook a severe campaign against the Zionists, resulting in the deaths of ten thousand individuals in a single massacre. The book underwent a reprinting in 1905, which quickly sold out in an unusual and covert manner, as Zionist groups procured copies from the market and incinerated them. A subsequent edition was released in 1911, but, similar to the earlier instance, copies vanished. In 1917, another printing occurred, yet it was seized by the communists following their ascension to power in Russia and the overthrow of the tsarist regime. A copy of the 1905 Russian edition found its way to the British Museum in London, where it was stamped in 1906. This copy remained largely overlooked until the communist coup in Russia in 1916 prompted the “Morning Post” to request updates from its correspondent, Victor Madson, who then examined various Russian publications. He dedicated his efforts to translating the work into English, subsequently publishing it in that language. The book saw five printings, the most recent occurring in 1921, yet no publisher in either Britain or America was willing to take on the project. Despite the efforts of Zionists to suppress the book, it was published in various languages, such as German, French, Italian, and Polish. The English edition from 1921 served as the basis for its first translation into Arabic, which was released in 1951″. [9]

Thus, in evaluating the perceived weaknesses of Muslims in relation to the rise of Jews, it is essential to consider the broader context and the various factors involved. The Jewish migration during the period referenced by Samuel was not solely a result of their leaders’ actions or inactions. Instead, the emergence of Zionism and its strategic objectives played a significant role in shaping the events of that time. Therefore, attributing the Muslims’ inability to respond effectively only to the circumstances surrounding the Jews migration overlooks the fact that the Ummah was also grappling with the constraints of colonialism, which, interestingly, provided substantial advantages to the Zionists, as will be explored further in this article.

Samuel said: Hamas is the product of a deep and ongoing debate within the Muslim world, a debate that has raged for the last 150 years and dwarfs the magnitude of any of the discussions we find in Western academia today. This debate is not just political but a profound theological reckoning. It revolves around a critical question: Why has Islam become weak? This question became particularly pressing after the fall of the Ottoman Empire and the subsequent rise of Western powers in the Middle East (Britain and France). [end of quote]

Response: Hamas cannot be viewed as a standalone entity in the context of distinguishing truth from falsehood, as the correct path is clearly outlined in the sacred texts of the Qur’an and the Sunnah, as interpreted and practiced by the Prophet’s companions, peace and blessings be upon him. Instead, Hamas represents a deviation from the Prophet’s creed and methodology in confronting Islam’s adversaries. The discussions surrounding political and theological issues do not stem from Islam itself; rather, they emerged following a departure from the ways of the righteous predecessors. The pressing question is not only why Muslims are divided in facing their enemies, but rather why they do not return to the Qur’an and the Sunnah to resolve their differences, as Allah has instructed them to do. Allah said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

O you who have believed, obey Allāh and obey the Messenger and those in authority over you. And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger if you truly believe in Allāh and the Last Day. That is better (conduct) and (leads to) the most excellent outcome. [10]

Allah said:

وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُ ٱلْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصْلِهِۦ جَهَنَّمَ وَسَآءَتْ مَصِيرًا

And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way (i.e. the companions). We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination. [An-Nisaa 115]

Allah said:

فَلْيَحْذَرِ ٱلَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِۦٓ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. [An-Nur 63]

Samuel said: For over a century, leading Islamic thinkers and theologians have examined their civilization’s history, grappling with the dramatic decline of a once-great empire. They contemplate how Islam—once the epicenter of scientific advancement and geopolitical power, home to the world’s largest astronomical observatory in the 16th century—could fall so far. They pondered how their empires, which had once expanded to the middle of France and halfway to Afghanistan within a century, had lost their dominance. The answer to that question produces the Muslim world of today. Arab nationalism, in its essence, is a direct answer to the inquiry, “What happened to us as a civilization?” At its core, Al-Qaeda represents another answer, proposing a path for the Muslim world to regain the power and agency that once defined its history four centuries ago. [end of quote]

Response: The upright scholars of Islam have meticulously delineated the roots of our current frailty, alongside the pathways to rejuvenation. The remedy does not lie in nationalism, nor in any other ideology, nor in factions that stray from the prophetic methodology. Instead, the solution rests solely in the actions the Ummah must undertake to reclaim its vigor, by the grace of Allah. A thorough examination of this document offers the reader a profound insight into this pivotal issue. https://abukhadeejah.com/state-of-ummah-causes-of-weakness-means-of-rectification-ebook/

Samuel said: Early Islam’s explosive rise was a historical marvel. Within a few decades, it conquered vast swathes of territory across continents. This success was not only surprising but also confirmed the truth of Muhammad’s Revelation in the eyes of its leaders. This divine grace, which Islam shares with Judaism and Christianity, rests on the idea that there is a God, a God of Justice, who oversees history. Therefore, history has an arc, a purpose, and an end goal—a trajectory. [end of quote]

Response: The expansion of Islam is entirely attributed to the mercy of Allah, and there is no question that Islam represents the ultimate truth. Muhammad, peace and blessings of Allah be upon him, is the seal of the Prophets, as stated in the infallible Qur’an and authentic Sunnah. Victory belongs exclusively to Allah, who grants it to whomever He chooses in every age, while it is the servants of Allah who bring harm upon themselves through their deeds. The Prophet cautioned us about the dangers of weakness, its origins, and its repercussions in numerous reports, including his notable statement: “When you partake in usury, hold on to the tails of cattle, become satisfied with cultivation and abandon Jihād, Allah will send upon you humiliation and He will not remove it until you return back to your religion”. Read again on this link: https://abukhadeejah.com/weakness-in-the-ummah-jihad-of-evidence-and-speech-in-defense-of-islam/

Samuel said: The crucial divergence here is that Islam took a leap that Judaism did not. Muslims believed that being powerful in history meant being in sync with the divine plan and aligned with the divine trajectory. In other words, if they were successful in conquering a continent in 10 or 40 years, it signified their truth and closeness to God, and God’s favor was with them. [end of quote]

Response: Islam is not comparable to Judaism because, following the arrival of the seal of the Prophets, all previous scriptures and laws were rendered obsolete. Additionally, earlier texts have been altered and corrupted. The early Muslims did not follow Allah’s path blindly or hesitate in their commitment; they made a conscious decision to dedicate themselves. They trusted in Allah’s promise to the righteous, knowing that He fulfills His promises completely. Therefore, they committed fully to their cause, confident that Allah would uphold His end of the covenant, regardless of the uncertainties ahead. Allah said:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

O you who believe, if you aid (the cause of) Allāh, He will aid you (against your enemy) and make your foothold firm (upon faith and upon the straight path and against your enemy). [11]

Allah said:

وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَيَسْتَخْلِفَنَّهُمْ فِى ٱلْأَرْضِ كَمَا ٱسْتَخْلَفَ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ ٱلَّذِى ٱرْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّنۢ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِى لَا يُشْرِكُونَ بِى شَيْـًٔا وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ

Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to Allah). [An-Nur 55]

The devout predecessors were not simply taking risks or making bold choices; they were obeying a divine directive to deliver the ultimate message, regardless of the repercussions, because they had unwavering faith in Allah. Any weakness observed cannot be blamed on Islam itself, as the religion remains strong, flawless, and unerring, with compelling evidence that is applicable across all times, places, and situations. Instead, the shortcomings arise from Muslims failing to adhere to Islamic teachings and looking for answers in alternative ideas. Total submission to Allah is essential for success, as evidenced throughout Islamic history. The believers were given victory despite their inferior numbers and weaponry. Read on this link: https://salafidawahmanchester.com/2024/10/04/ash-shanqeetee-and-ibn-baz-two-mountains-of-knowledge-and-their-precise-statements-regarding-sound-rectification/

Samuel said: Now, imagine you are a Muslim leader in Cairo in 1890, watching the British take the city from the Ottomans without any resistance. You are not only asking, “What happened to us?” but also, “How could Islam, in its divine form, grow weaker than Europe?” Ultimately, you are questioning, “How did we lose God’s favor, and how do we regain His grace?” Here lie the beginnings of the ideas of Islamic renewal—what many today call Islamism. These are all responses to the question of how to restore the old piety of Islam that ensured geopolitical power through closeness to God. This is what Al-Qaeda represents, what the Muslim Brotherhood represents, and what Hamas represents—a chapter of the Muslim Brotherhood established in Gaza in 1987. Hamas doesn’t fly Palestinian flags or promote a nationalist agenda; it rejects nationalism, seeing it as a European construct imposed on Muslims to divide and weaken them. This is crucial because it explains why Israel is so significant to terror organizations and regimes like the Islamic Republic in Iran, which has spent untold billions on Israel’s destruction. [end of quote]

Response: A clear distinction must be made between Islam and Muslims when discussing the challenges faced by Muslims. The weakness observed is not a reflection of Islam itself, but rather a result of neglecting or compromising its teachings. Similar to the experiences of Bani Israel, who faced periods of strength when they followed their prophets and weakness when they strayed, Muslims have undergone similar cycles. The remedy is straightforward for those who listen to the final Messenger’s guidance on the issue. True revival cannot be achieved through innovative methodologies like those of the Kharijites, Al-Qaeda, the misguided Muslim Brotherhood, Hamas, or nationalism. Instead, sound revival and strength can only be realised through the approach of the Prophet’s companions. Any alternative, regardless of its claims to represent Islam, is destined to fail. Additionally, revival is not found in the path of the Rafidah of Iran, which leads to Shirk and Bidah. [Footnote b] Thus, what the Zionists oppose is not authentic Islamic revival, despite their labels for various sects and groups; they are confronting deviant sects that stray from the Prophetic methodology.

As for the Ottomans, their rise and fall was clearly due to the extensive external and internal pressures they faced, alongside their gradual departure from the piety of their early leaders who spread the faith fearlessly. It is overly simplistic to claim that the Ottomans could not defend Egypt without considering the significant external and internal factors contributing to their decline. Colonialism was rampant, with many Muslim nations already suffering under the brutal onslaught of colonisers, compounded by the infiltration of outsiders who finally corrupted the Young Turks. The story of how the Zionists aimed to undermine Sultan Abdul Hamid II and the later corruption among the Young Turks is well known.

When the Zionists, in the late 1800s, advocated for the creation of a Jewish state in Palestine, Sultan Abdül-Hamid II implemented various measures aimed at thwarting this initiative. Nevertheless, following the sultan’s deposition and the rise of the Young Turks to power, the movement gained traction and began to proliferate throughout the area. Also, it is important to acknowledge the significant support provided by the British Empire and other entities to this Zionist endeavour. Read below:

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

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: https://salafidawahmanchester.com/2024/10/08/an-overview-of-christian-zionism-in-america-since-the-arrival-of-the-puritans/

The aforementioned links present the names of some notable British politicians who supported the Zionist movement both from a theological and political perspective, influenced by the British Empire. Many contemporary historians have noted that as the Zionist efforts became more prominent, the British recognised the growing strength of this movement and proposed territories such as Uganda, Siberia, and Cyprus. However, these offers were declined, as the Zionists sought Palestine instead. Many Turkish historians assert that in 1871, prior to any significant actions by the Zionists, the Ottomans designated 80 percent of Palestine as state property. Subsequently, Sultan Abdul Hamid II implemented stricter measures to prevent Jewish settlement in Palestine. By 1883, he imposed restrictions on the acquisition of land in Palestine and opted to retain control over this strategically important territory.

He additionally forbade the acquisition of land by foreign Jews within the Ottoman Empire, including Palestine. It was asserted that the Ottoman Empire was not a resettlement area for individuals exiled from Europe. Prominent Zionists, including Theodor Herzl, who was at the forefront of the Zionist movement, sought a meeting with Sultan Abdul Hamid II. When this request was turned down, he conveyed his proposal to the sultan through his close associate, Polish Phillip Newlinsky, in May 1901. They proposed to settle the Ottoman Empire’s foreign debts and to offer support to the Sultan in Europe in return for the opening of Palestinian territories to Jewish settlement and the transfer of governance to the Jewish community. The sultan rejected the proposal, stating, “I will not part with anything, not even a fraction of this land, for this nation does not belong solely to me but to all Ottomans. My people acquired these territories through their sacrifices. We offer what we possess in the same manner as it was originally obtained.” Herzl reiterated his proposal the subsequent year, yet the response remained unchanged.

During that period, certain territories still under Ottoman rule were home to the largest Jewish population in the world, who enjoyed a degree of freedom. Thessaloniki, then part of the Ottoman Empire, was recognised as the largest Jewish city globally. In 1909, the Young Turks overthrew Sultan Abdülhamid II, subsequently exiling him to Thessaloniki, where he was confined in the residence of a Jewish banker named Allatini. The properties belonging to the sultan were nationalised, and the Young Turks permitted prominent Zionist figures to settle in Palestine. Among the Young Turks were numerous Freemasons and Sabbateans. Notably, Emmanuel Carasso, a Jewish banker and Freemason, was a close associate of Grand Vizier Talat Pasha and was part of the delegation that informed Sultan Abdl-Hamid II of his removal from power.

Thessaloniki’s deputy, Carasso, emerged as a prominent figure of his era and played a crucial role in facilitating Jewish migration to Palestine. The Young Turks repaid their obligations by assisting Carasso in amassing wealth and enabling him to engage in a black market for food during the Great War. In 1917, this group reached an agreement with British Foreign Minister Arthur Balfour. The subsequent Balfour Declaration signified the British Empire’s endorsement of the establishment of a Jewish state in Palestinian territories. Following World War II, the lands that had belonged to Sultan Abdülhamid and were appropriated by the Young Turks came under British control. This British occupation led to an increase in Jewish settlement in Palestine, allowing Jews to acquire land. Meanwhile, Arabs faced economic pressures that compelled them to sell their properties.

Sultan Abdul Hamid reportedly stated on September 22, 1913, “I relinquished my position as Khalifah due to the oppression and intimidation from the Young Turks. This faction pressured me to endorse the creation of a Jewish state in Palestine, which I firmly opposed. They ultimately proposed a sum of 150 million British gold pieces, which I also declined, asserting: ‘I would never consent to your demands, even if you offered not just 150 million British gold, but all the gold in the world. I have dedicated over 30 years to serving the Muslim community and have not betrayed my ancestors.’ Following my definitive refusal, they proceeded with my dethronement and exiled me to Thessaloniki.” By 1947, the Jewish population in Palestine had surpassed half of the total population, and a considerable portion of the land was under their control. The subsequent move was towards independence, as certain Jewish groups compelled the British to withdraw from the region. A referendum resulted in the decision to establish a Jewish state, which was ratified by the United Nations in 1948.

Therefore, Samuel’s assertion regarding the weakened state of the Ottoman Empire, rather, he should have called it the remnants of the Ottoman Empire, which rendered it incapable of defending Egypt from British intervention, is insufficiently detailed. A more comprehensive discussion of the circumstances contributing to this decline is essential, particularly the treachery of the Young Turks and their exploitation by wealthy Zionists. This aspect, along with other factors that had already compromised the latter Ottoman Empire—such as issues of religious creed and the adoption of Sufism and other innovations—constitutes a significant recipe for vulnerability, defeat, and eventual catastrophe.

Samuel said: Muhammad Rashid Rida was a prominent Islamic scholar, reformer, and thinker in the late 19th and early 20th centuries. He played a significant role in the intellectual and political discourse of his time, advocating for Islamic renewal and the establishment of Salafi Islam in the modern age. He also taught several important Palestinian leaders, such as Haj Amin al-Husseini and Izz ad-Din al-Qassam, for whom Hamas’s military brigades are named. Al-Qassam was a young cleric in the 1930s whose massacre of Jewish farmers sparked the Great Arab Revolt of 1936. [end of quote]

Response: The individuals in question have been analyzed, and their trajectory was not aligned with Salafism; instead, it was characterized by Ikhwanism. Read: Jamal al-Din al-Afghani, Muhammad Abduh, Rashid Rida, Hasan al-Banna: Modernism, Revolution and the Muslim Brotherhood: https://abukhadeejah.com/jamal-aldin-afghani-muhammad-abduh-rashid-rida-hasan-albanna-radicals-modernists/

Samuel said: Rida wrote an astonishing letter in a journal in 1898 called Al-Manar, one of the most influential journals in the Arab world at the time. In this letter, he addressed Palestinian Arabs and called them “complacent nothings.” It was not a polite letter; he was enraged with the Arabs of Palestine following the first Zionist Congress, whose minutes Rida followed very carefully. Initially, he was pro-Zionist, thinking that Zionists and Muslims could team up to expel the Christian empires from the Middle East. However, he later turned against Zionism when he realized it aimed to establish a Jewish nation-state, to turn Jews into a sovereign people rather than aid the birth of another Muslim state “from the river to the sea.”

Rida was concerned not with Palestinian nationalism—because such a movement did not yet exist—but with the theological implications of Jewish success. He wrote to the Arabs of Palestine, saying, “You are going to allow the weakest of all nations, the paupers of the earth, those expelled from every land in civilization, to push you back and become masters in your land.”

For Rida, the issue was not about rights or military occupation. As a Muslim theologian living under British rule, he found it inconvenient and theologically problematic but tolerable given the British Empire’s power. [end of quote]

Response: Whatever Rida wrote, regardless of some truth in it, would not have led to any success, as his approach did not align with the principles established by the righteous predecessors.

Samuel said: However, if the Jews of 1898—who were fleeing persecution in Eastern Europe, arriving in New York Harbor with nothing and those who were living as second class citizens throughout the Arab world—could push Islam back, it signified an intolerable disaster of Islamic weakness. This explains why groups like Hamas, Hezbollah and the Houthis view the destruction of Israel as so crucial. They believe that Islam’s current weakness is due to its impiety and distance from God. They argue that by returning to God’s grace, Islam will regain its strength. Destroying Israel, which they see as a symbol of Islamic weakness, would be the first step in this process. The epiphenomenon of Israel’s presence, in more recent times, as an immovable actor who could not be manipulated only added to the necessity of its destruction.

When Westerners used to gaze upon Hamas and say things like, “Well, you know, they’re extremists, but they might moderate over time,” there was an implicit assumption that the group’s motivations were nothing more than raw, unexamined emotions driven by political grievances. This view was predicated on the belief that if one approached them with enough empathy, kindness, and economic benefits, they might somehow evolve into more moderate actors. But the reality is that all of this radicalism, not just found in Hamas but sitting at the heart of the Palestinian cause, is not a product of external circumstances or temporary emotions; it is a manifestation of a carefully considered, long-standing ideological framework that, for the sake of its own standing, cannot accept sovereign Jews and, as such, the existence of the State of Israel. That in its purest sense is the conflict. [end of quote]

Response: The persecution faced by Jews in 1898 is intricately linked to a series of events, including the Zionist plans discovered by Russians at the time. Conversely, many scholars of Islam have stated that the perceived weakness among Muslims—distinct from any inherent flaw in Islam—primarily stems from factors outlined in final revelation, which contributed to European domination. Thus, this weakness, exacerbated by colonialism, is largely a result of many Muslims straying from the Sunnah of the Prophet, peace and blessings of Allah be upon him, and failing to resolve their affairs through it, unlike the pious predecessors. Additionally, during this period, a significant development in Europe facilitated the Zionist agenda: the collaboration between Jewish and Christian Zionists. To analyse Muslim weakness without considering these underlying causes and the various stakeholders involved would leave us with an incomplete understanding of the historical context. The political and theological partnership between Jewish Zionism and influential Christian Zionists within the British Empire was pivotal, and relevant connections have been previously outlined.

It is important to clarify that the crisis at hand is not one of Islam itself, nor is there an inherent identity crisis within the religion. As we noted earlier, the real issue lies with those who have strayed from the teachings of the righteous predecessors. These individuals, whether intentionally or out of ignorance, fail to recognise the singular approach of these early scholars and pious predecessors. Consequently, the identity crisis affects only those who reject a return to the Sunnah, including groups like Hamas, Hezbollah, the Houthis, the Rafidah of Iran, Al Qaeda, and others. These factions either perpetuate weakness through their flawed methodologies or serve as instruments for Zionists and other adversaries of Islam, who aim to tarnish the religion’s image and undermine the morale of Muslims.

The downfall of any nation is in the hands of Allah alone and not in the hands of Hamas, Al-Qaeda, ISIS, the Muslim Brotherhood Sect or other deviated sects. The early Muslims, particularly the first three generations of Islam, did not aim to annihilate any community, instead, they spread the principles of justice inherent in Islam, adhering closely to the Prophet’s teachings. and remained resolute against those who sought to divert humanity from the path of Allah. It was this commitment to justice and unwavering dedication to pleasing Allah that brought them strength and success, emphasising the importance of worshiping Allah alone, following the Sunnah, and treating even adversaries with fairness. It is clear that the weakness observed among Muslims stems from a lack of piety, not from Islam itself. Ironically, some those who make such claims among the Rafidah and others embrace practices that reflect a departure from true faith. The presence of Shirk and Bidah within these groups poses the greatest obstacle to a return to strength. Read:

https://abuiyaad.com/a/rabi-harm-of-ikhwan-kharijites-rafidah-muslim-societies

An Exposition Of The Ikhwāni Principle Of Excusing Differences For The Sake Of Unity: “We excuse one another in that which we differ.”

The Historical Roots of al-Qaida and ISIS | Abu Iyad Amjad Rafiq | Manchester

Thus, the core issue isn’t solely the presence of Zionists in Palestine, which has developed not just because of their strength, but as a result of various factors in Europe and the Muslim world, alongside the impact of Colonialism that hastened their arrival. This situation isn’t just about a single, unyielding force; it reflects the vulnerabilities of many Muslims who have strayed from the teachings of the Qur’an and Sunnah, leading to the suffering of the Palestinian people. True victory over opponents cannot be achieved through mere slogans calling for the destruction of nations, races, or religious groups. Instead, it hinges on adhering to the principles of Islam as guided by the Messenger, rather than following misguided groups that claim revival while collaborating with those who undermine the core tenets of Tawhid, which is the very essence of Islam. How can one claim to build when the foundations are ignored? How can one aspire for honour and success while simultaneously eroding the very principles that support them? Listen here:

Furthermore, no matter the opinions that Westerners may have about Hamas, it is crucial to recognise that their approach to revival and resistance does not align with the Prophetic methodology. This holds true regardless of their political issues, the kindness shown to them, the economic support they receive, or their feelings towards Jewish independence. The core concern lies in their methodology, which, along with that of other innovative groups, contributes to the overall weakness of Muslims. Additionally, it is important to note that Hamas serves as a tool for the Israeli Right. Read:

https://www.abuiyaad.com/w/hamas-israeli-right
https://abuiyaad.com/a/hamas-khomeini-iran

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

The latter part of this Muslim nation will not be rectified except through that which rectified its early part, as the people of knowledge and sound faith have stated. This is a statement of Imam Malik, may Allah have mercy upon him, – the well-known scholar of sound understanding and piety. Many other people of knowledge reported this statement during and after his era and they all agreed with it- that ‘’The latter part of this Muslim nation will not be rectified except by way of that which rectified its earlier part.” This means that the path followed by its earlier generations -the Book of Allah and the Sunnah of His noble Messenger- is what will rectify its future generations until the Day of Judgement. The one who wishes to rectify an Islamic society, or any other society in this worldly life through other than the path and practical steps that rectified those who have preceded [i.e. the Prophet and his companions], then such a person is mistaken and has spoken untruth. There is no path [to rectification] other than the path [of the Messenger and his companions]. The only path of rectification and uprightness is the one that was followed by our Prophet and his noble companions, and then those who follow them exactly in righteousness till this era of ours. [12]

We ask Allah to guide us to everything that will rectify our religious and worldly affairs, protect us from deviation and enable us to follow the path that will return the Ummah to strength and victory, remove the oppression of the Palestinians and all other Muslims facing the persecution and brutality of the callous one among humankind Aameen.

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Footnote a: https://salafidawahmanchester.com/2024/12/28/all-in-the-fire-except-one/

Footnote b: https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/

[1] Excerpt from Juhoodu Ulamaa Al-Hanafiyyah Fee Ibtaal Aqaa’id Al-Qubooriyyeen. 1/19-25

[2] Saheeh Muslim 1715

[3] An Excerpt from Al-Mirhatur Rabbaaniyyah page 224

[4] Sharh Arba’een. Page 279]

[5] Usool As-Sunnah. Riwaayatu Abdoos. Page 64

[6] Bada’i Al-Fawaa’id 3/525-526]

[7] Excerpt from the explanation of the hadith of Hudhaifah Bin Al-Yaman “People used to ask Allah’s Messenger about the good times but I used to ask him about the evil times ..” page 5

[8] Sahih Sunan at-Tirmidhi 2167

[9] An Excerpt from “Diraasaat Al-Adyaan Al-Yahudiyyah Wan-Nasraaniyyah. pages 127-130

[10] https://www.thenoblequran.com/q/#/search/4_59

[11] https://www.thenoblequran.com/q/#/search/47_7

[12] https://salafidawahmanchester.com/2024/10/22/quranic-and-prophetic-methodology-for-the-rectification-of-society-by-imam-abdul-aziz-bin-baz/