Skip to main content

An Illustration of The Excellent Conduct of The Sahaabah During Disputes and Their Sincere Efforts to Maintain Harmony Without Hiding the Truth or Downplaying Mistakes

Written by Abdullah Jallow on . Posted in Brotherhood, Morals and Manners - 'Akhlaaq', Purification of The Soul, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Rabee’ah Al-Aslami [may Allah be pleased with him] narrated: I used to serve Allah’s Messenger [peace and blessings of Allah be upon him], so he gave me a piece of land and gave Abu Bakr [may Allah be pleased with him] a piece of land. Then, the worldly life came and we argued over a bunch of palm trees, so Abu Bakr said, ‘It is in my piece of land’ and I said, ‘It is in my piece of land’. There was an exchange of words between Abu Bakr and myself, so Abu Bakr said something to me that I disliked, and he regretted that. He said to me, ‘O Rabee’ah! Say in return to me what I said to you so that it becomes retribution’. I said, ‘I will not do so!’ Abu Bakr said, ‘Say it, or I will call Allah’s Messenger on you!’ I said, ‘I will not do so’. So Abu Bakr abandoned the piece of land and went to the Prophet and I followed him. The people from (the tribe of) Aslam came and said, ‘May Allah have mercy on Abu Bakr! Why would he call Allah’s Messenger on you when he has said to you what he has said?’ I said, ‘Do you know who that is? That is Abu Bakr -the Truthful (as-Siddeeq). He is the one who was in the Cave with the Prophet, and he is the elder of the Muslims! So beware that he turns around and sees you helping me against him and it makes him angry, then Allah’s Messenger comes along and becomes angry because of Abu Bakr’s anger, and then Allah becomes angry due to their anger, and thus Rabee’ah is destroyed!’ So, they said, ‘So what do you want us to do?’ I said, ‘Go back to where you came from’. Abu Bakr went to Allah’s Messenger and I followed him by myself and continued until he reached and informed him of our conversation as it happened. So he (the Prophet) raised his head to me and said, ‘O Rabee’ah! What is going on between you and as-Siddeeq?’ I said, ‘O Allah’s Messenger! This happened and that happened, so he said something to me that I disliked, and he told me to say the same thing back to him so that it would be a retribution’. Allah’s Messenger said, ‘Do not return his comment to him, rather say, may Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!’ Then Abu Bakr turned his face and began to cry”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali [may Allah have mercy upon him] commented below: The hadith contains a remarkable story that provides us with an exhortation and a lesson. It demonstrates the pure hearts of the companions towards each other, showing that even in times of disagreement over worldly matters, they did not boycott one another, nor harboured grudges or hatred, instead, they offered sincere advice. This narrative highlights that the Sahaabah were people of fair play and justice, and they feared falling into disobedience and evil deeds. And if punishment was legislated for an evil deed, they preferred that it is received in this life rather than in the hereafter. This story illustrates the excellence of AbuBakr, his esteemed position among the Sahaabah, in the view of the Prophet, and also in the sight of Allah, as the Prophet held him in great regard and elevated him to his deserved status, just as Allah says in the Qur’an:

إِذۡ هُمَا فِى ٱلۡغَارِ إِذۡ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَا‌ۖ

The second of two, when they were in the cave, he [Muhammad] said to his companion [Abu Bakr], “Be not sad (or afraid), surely Allah is with us”. [Surah At-Tawbah. Ayah 40]

Abu Bakr was the Prophet’s fellow in the cave. He holds the highest level of virtue among the Ummah after the Prophet, as agreed upon by Ahlus Sunnah Wal Jamaa’ah past and present. Indeed, the Prophet said to some of his other companions regarding Abu Bakr: “Would you not leave my companion for me” – meaning AbuBakr [i.e. don’t bother him, etc][Bukhari 3661]

This narrative highlights the importance of forgiveness and pardoning those who have wronged you, when you can do so and due to a (lawful or overriding) benefit because being forgiving and pardoning others will only bring you honour and a loftier status in the sight of Allah.

This narrative also demonstrates that the companions of the Prophet were not infallible. They made unintentional mistakes, but they were people whom Allah favoured with the privilege of being in the company of the Prophet. They did not persist in their mistakes, as can be seen in this story. Disagreements did arise among them, but they humbled themselves to the truth. They did not reject the truth with falsehood or engage in oppression. Instead, they promptly sought the guidance of Allah’s Messenger to resolve (the disagreements). The Messenger resolved those issues, and all of them were content with the judgment and submitted wholeheartedly.

This narrative highlights the importance of making supplications for others, especially those who have wronged you. Therefore, you supplicate for them that (Allah) rectifies their affairs and forgives them because you have an angel who responds, saying, “Ameen, and may Allah grant you the same”. One should be eager about this practice! The story shows that fulfilling the rights of others in this life is better than delaying it until the Day of Judgment, where no one will forgive another, even if they are close relatives. Additionally, it showcases the wisdom of Rabee’ah Al-Aslami, who advised his companions not to support or argue against Abu Bakr, recognising his esteemed status in the sight of Allah and the Messenger.

What do we derive as a benefit from this story: We must forgive and maintain love for each other when we have disagreements about worldly matters. A person should be eager to give others their rights and also seek forgiveness from those they have argued with. [1] [End of quote]

 

Do Not Conceal Facts During a Dispute

Allah [The Exalted] says:

وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا

And if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Imam Ibn Al-Qayyim [may Allah have mercy upon him] said: Allah [Glorified be He and free is He from all imperfections] mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, while something else is intended, just as the Yahood [i.e. those Yahood in Madinah who disbelieved in the Prophet and hated] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. Allah [The Exalted] says: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do].

When it is the case that a witness is required to bear witness based on what the affair should be [i.e. the wholesome truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. [2]

 

Do Not Seek to Establish Something Based On a False Analogy

Allah [The Most High] says that the brothers of Prophet Yusuf [peace be upon him] said about him and his brother Bin Yameen: [إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ َ – “If he steals, there was a brother of his [Yusuf (Joseph)] who did steal before (him)]. [Surah Yusuf. Ayah 77]

Imam Ibn Al-Qayyim [may Allah have mercy upon him] stated: Allah informs us about Yusuf’s brothers that when they found the (golden) bowl in their brother’s (Bin Yamin) bag, they said: “If he steals, there was a brother of his (Yusuf) who did steal before (him).” Therefore, they did not draw a (sound) comparison (regarding this affair) between the basis of the affair and its shared characteristics based on a (sound) reason nor its evidence; rather they attached one to the other without comprehensive evidence other than the mere similarity between Bin Yamin and Yusuf (as blood brothers); so, they said, “This is analogy regarding the similarity between him and his brother in many ways, and that this one (Bin Yamin) has committed theft just as that one (Yusuf) committed theft (in the past). This (analogy of theirs) is a void comparison between similarities (in the reality of this specific affair) and an analogy based on a mere comparison between (two) images that is devoid of a shared cause (or reason) that would necessitate that the two are the same. It is a corrupt analogy. The similarity due to being blood brothers is not a shared cause (or reason) for being similar with regards to committing theft. There is no evidence of similarity in this, so the comparison is one devoid of a (sound or real) shared reason (or cause) and its evidence. [3]

 

Beware of Burdensome Speech

The Messenger [peace and blessing of Allah be upon him] said: “Indeed, Allah hates the eloquent one among men who moves his tongue round (within his teeth), as cattle do”. Al-Allaamah Abdul Muhsin Al-Abbaad [may Allah preserve him] said: “The person intended in this hadeeth is the one who speaks eloquently while using obscure or ambiguous language, immerses himself in speech, and burdens himself. He burdens himself in speech and thus utters something blameworthy. However, if this [eloquence] is not done by way of burdening oneself in speech, such as the one Allah has granted eloquence and he utilises it in his speech to clarify the truth, then this is not blameworthy. Allaah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous, and burdensome speech. This person is likened to a cow that moves its tongue round [among its teeth] when eating. It is said that a cow is not like other animals because other animals use their teeth but a cow uses its tongue. This hadeeth forbids the likes of this action [i.e. eloquent burdensome speech] and the one who does so is hated by Allah. [4]

 

Do Not Be Quarrelsome

The Prophet [peace and blessings of Allah be upon him] said, “The most hated of men in the sight of Allah is the one who is most quarrelsome”. Al-Allaamah Zayd Bin Haadi al-Mad’khali [may Allah have mercy upon him] said: “A warning against (blameworthy) argumentation, falling into wicked behaviour and its evil, especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so; but he should be just in his argument so that he does not enter into oppression or error, and Allah knows best. The hadeeth is related to a warning against lying during argumentation, falsehood, and adorned speech within it until one changes falsehood into truth and truth into falsehood; not bothered about making an oath, lying, or giving false witness. All this occurs from an extremely quarrelsome person, who goes into excess in the affair and does not feel shy in the presence of Allah- neither fears punishment in this life nor the next life. When it is the case that the extremely quarrelsome person is blameworthy, then indeed the person who has good conduct – if entitled to something – during an argument and other affairs will not utter except truth, and will not seek after anything except the truth- neither lies nor deceives the Shariah judge. This is one of the characteristics of the people of Imaan – those whom Allah praised in the Qur’an and the Prophet [peace and blessings of Allah be upon him] praised them in the pure Sunnah. [5]

 

Do Not Misuse Eloquence

Imam Al-Bukhari [may Allah have mercy upon him] said: Chapter: Chapter: [Whoever is given the right of his brother through a judicial decision]: Umm Salamah [may Allah be pleased with her] reported that Allah’s Messenger [peace and blessings of Allah be upon him] said, “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.

Some Benefits Derived From This Hadeeth: The Ummah (i.e. the Shariah Judges) judge based on what is apparent; however, the judgment of a judge cannot prohibit the lawful and allow the unlawful (i.e. when proven erroneous). This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood concerning what is hidden within it. This hadeeth shows that the one who receives a judgment in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if entitled or leaves it if he is a falsifier because, in reality, a judgment cannot change an affair from what it was in origin (i.e. the original truth in the affair before its distortion or concealment]. This hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood. This hadeeth is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadeeth shows that the Mujtahid is forgiven (when he makes a mistake). [6] [End of quote]

We ask Allah to bless us with fear of Him, good behaviour, and truthfulness during disagreements. It is crucial to be cautious of downplaying bad behaviour out of a desire to be not seen as mistaken. By minimising the seriousness of bad behaviour, one aims to manipulate others into believing their distorted version of events. This behaviour is not only driven by a guilty conscience but rather by a desire to deceive and control the observers. Avoid adopting the strategies employed by those who attempt to convince others that their actions are not as dreadful or detrimental as they may appear. Similarly, be cautious of tactical manipulators who may confess to a fraction of their wrongdoing, just enough to create the illusion of accepting responsibility. However, it is important to note that admitting to a few minor points does not equate to fully acknowledging their actions. These tactics are merely a part of the game of managing impressions. Changing their ways becomes exceedingly challenging for these individuals as they downplay the gravity of their actions. It has been observed many times that individuals who consistently downplay the significance of matters are unlikely to tackle the problems they need to fix and take responsibility for. Trivializing is just one of the tactics they use to hinder the progress of sincere discussions and rectification. Therefore, it is important not to be influenced by excuses and attempts to minimise the importance of an individual’s obligation to fulfil on behalf of others, regardless of any appeals for unity or exaggerated statements.

Since 1995, we have met two categories of individuals. The First Group: Individuals who have consistently upheld integrity, provided valuable advice, stood firmly against Ahlul Bidah, promoted unity, avoided causes of disunity, and earned the trust of the people through their unwavering commitment by the Tawfeeq of Allah. This is Salafipublications and others known to us. The Second Group: People who slowly disclosed their aspirations for leadership, placed their importance above all else, and later proclaimed themselves as advocates for unity, but it became evident to anyone with even a small amount of common sense that every person seeking leadership immediately undermines themselves by downplaying significant matters while claiming to promote unity. This is because the desire for leadership itself is one of the main causes of division, and trivializing important issues during this pursuit has always been a tactic used to divert attention from one’s misdeeds. And Allah is the one whose Aid is sought!

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

[1] An Excerpt from “At-taleeqaat Al-maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah”. Pages 1/42-44

[2] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. Vol 1. Page 300-303

[3] I’laam Al-Muwaqqi’een 1/198. paraphrased:
قوله تعالى : إِن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ
[يوسف: ٧٧]
أخبر عن إخوة يوسف أنهم قالوا لما وجدوا الصواع في رحل أخيهم : إن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ . فلم يجمعوا بين الأصل والفرع بعلة ولا دليلها، وإنما ألحقوا أحدهما بالآخر من غير دليل جامع سوى مجرد الشبه الجامع بينه وبين يوسف، فقالوا : هذا مقيس على أخيه، بينهما شبه من وجوه عديدة، وذاك قد سرق فكذلك هذا ، وهذا هو الجمع بالشبه الفارغ، والقياس بالصورة المجردة عن العلة المقتضية للتساوي، وهو قياس فاسد والتساوي في قرابة الأخوة ليس
بعلة للتساوي في السرقة، ولو كانت حقاً، ولا دليل على التساوي فيها، فيكون الجمع لنوع شبه خال عن العلة ودليلها.
إعلام الموقعين (۱۹۸/۱)

[4] Explanation of Sunan Abu Dawud. Audio number 569

[5] An Excerpt from ‘At-taleeqaatul Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah. 1/26

[6] Sahih Al-Bukhaari. Kitaab Al-Ahkaam (Book of Judgements): Chapter 29. Hadeeth Number 7181 with Fathul Baari]

[12] The Ascent and Decline of The Ottoman Empire [Bayazid I]

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

Some Instances of Beautiful Interactions Between Our Pious Predecessors and Their Seniors

Written by Abdullah Jallow on . Posted in History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Sahaabah, Scholars of Islam, The Salaf - Pious Predecessors.

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

Sahl Bin Abu Hathma and Rafi’ Bin Khadij reported that Abdullah Bin Sahl Bin Zaid and Muhayyisa Bin Mas’ud Bin Zaid went out and as they reached Khaibar they were separated. Then Muhayyisa found Abdullah Bin Sahl having been killed. He buried him, and then came to Allah’s Messenger [peace and blessings of Allah be upon him]. They were Huwayyisa Bin Mas’ud and ‘Abdur Rahman Bin Sahl, and he (the latter one) was the youngest of the people (those three who had come to seek an interview with the Prophet) began to talk before his Companions (had spoken). Thereupon Allah’s Messenger [peace and blessings of Allah be upon him] said, “The eldest one (eldest in regard to age should speak)”. So, he kept quiet, and his companions (Muhayyisa and Huwayyisa) began to speak, and he (Abdur-Rahmaan) spoke along with them and they narrated to Allah’s Messenger the murder of Abdullah Bin Sahl. Thereupon he said to them, “Are you prepared to take fifty oaths so that you may be entitled (to blood-wit) of your companion (or your man who has murdered)?” They said, “How can we take an oath on a matter which we have not witnessed?” He (the Prophet) said, “Then the Jews will exonerate themselves by fifty oaths”. They said, “How can we accept the oaths of people who are unbelievers?” When Allah’s Messenger saw that, he himself paid his blood-wit. [Sahih Muslim 1669]

After three ahaadeeth were quoted – including the above one regarding the murder of Abdullah Bin Sahl, Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] stated, “These three ahaadeeth are the same as those before them, in clarification of giving precedence to people of virtue, knowledge, and those of old age over those younger than them, giving concern to the affair by placing them in their deserved position in which Allah has placed them, as has preceded in the statement of the Prophet [peace and blessings of Allah be upon him], “The one who is well grounded in Allah’s Book and is distinguished among them in recitation should act as Imam for the people, and if they are equally versed in reciting it, then the one who has most knowledge regarding Sunnah; if they are equal regarding the Sunnah, then the earliest one to emigrate; If they emigrated at the same time, then the oldest one in age. No man must lead another in prayer in latter’s house or where (the latter) has authority, or sit in his place of honour in his house, except that he gives you permission or with his permission”. (1) [Paraphrased]

Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said, “The apparent context of the hadith is that the three came to Allah’s Messenger [peace and blessings of Allah be upon him] to relate the news, so Muhayyisa wanted to speak because he was the one who had the story and knew about it, and Abdur Rahman Bin Sahl did not speak because he was not present, or because he was the youngest of the people, or because the intent was to mention the case without making a claim; otherwise who would have had more right to speak? It would have been Abdur Rahman Bin Sahl, Abdullah’s brother because he is his heir. Muhayyisa and Huwayyisa are cousins ​​of the murdered, but why did Muhayyisa want to speak even though he was lesser than a brother in relationship? That is because he had the story and knew about it. And why did Abdur Rahmaan not speak? It was either because of his young age or because he was sufficed with the statement of Muhayyisa due to him being the witness of the incident or because the intent was to mention the case and not the claim, otherwise if the intent was the claim, then Abdur Rahmaan Bin Sahl would have been the most entitled to speak, then Huwayyisa and then Muhayyisa”. (2)[Paraphrased]

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”. (3)

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”. (4)

Mu’adh Ibn Sa’eed [may Allah have mercy upon him] said: “We were with Ataa Bin Abee Rabah [may Allah have mercy upon him], while a man narrated a hadith, thus another man contradicted his narration. Ataa said: “SubhanAllaah! What type of manners are these? Verily, I hear a narration from a man while I know better than him (regarding it), yet I portray myself to him that I am not better than him in anything”. (5)

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”. (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)

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)”. (9)

[1]:https://binbaz.org.sa/audios/2335/128-%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%86%D8%B7%D9%84%D9%82-%D8%B9%D8%A8%D8%AF-%D8%A7%D9%84%D9%84%D9%87-%D8%A8%D9%86-%D8%B3%D9%87%D9%84-%D9%88%D9%85%D8%AD%D9%8A%D8%B5%D8%A9-%D8%A8%D9%86-%D9%85%D8%B3%D8%B9%D9%88%D8%AF-%D8%A7%D9%84%D9%89-%D8%AE%D9%8A%D8%A8%D8%B1-%D9%88%D9%87%D9%8A-%D9%8A%D9%88%D9%85%D9%89%D8%B0-%D8%B5%D9%84%D8%AD-%D9%81%D8%AA%D9%81%D8%B1%D9%82%D8%A7 ]

[2]:https://alathar.net/home/esound/index.php?op=codevi&coid=33690 ]

(3) Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/198

(4) Al-Aadaab Ash-Shar’iyyah 1/416

(5) Al-Jaami Li-Akhlaaq Ar-Raawi Wa Aadaab As-Saami 1/200

(6) Siyar A’laam An-Nubula a 9/566

(7) Al-Muntadhim Fee Taareekh Al-Muluk Wal Umam 5/215

(8)Taareekh Dimashq 25/367

(9) Siyar A’laam An-Nubula 11/317

The Ruling On Visiting and Exploring Ancient Ruins of The Destroyed Nations

Written by Abdullah Jallow on . Posted in Contemporary Issues, Da'wah - Calling To Islam, Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors).

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

Al-Allamah Rabee Bin Hadi Al-Mad’khali [may Allah preserve him] stated:

The focus on artefacts by Archaeologists in this era was not present during the era of the Prophet’s companions and the pious predecessors. Instead, Muslims began to imitate the Europeans and Americans, who aimed to revive pre-Islamic nationalistic traits like Pharaonism, Babylonianism, and Phoenicianism in the Muslim lands. They were largely successful in achieving these objectives, leading to the emergence of pre-Islamic national pride and the glorification of these nationalistic identities in Muslim societies.

Imam Al-Bukhaaree said: “Abdullah Bin Muhammad Al-Ju’fee narrated to us that Abdur Razzaaq narrated to them from Az-Zuhree who narrated from Salim, who narrated from Ibn Umar who said that when the Prophet [peace and blessings of Allah be upon him] passed by Al-Hijr, he said, ‘Do not enter the dwelling places of those people who were unjust to themselves unless you enter in a weeping state lest the same calamity similar to theirs should befall you’. Then he covered his head and increased his speed till he crossed the valley. Yahyah Bin Bukayr narrated to us who said that Malik narrated to us from Abdullah Bin Deenaar who reported from Ibn Umar who said that Allah’s Messenger [peace and blessings of Allah be upon him] said to his companions who were at Al-Hijr, “Do not enter upon these people who are being punished, except in a weeping state, lest the same calamity similar to theirs should befall you”. [Sahih Al-Bukhaari. Numbers 4419 and 4420]

The two Prophetic reports illustrate the peril of entering into the places of those who have earned Allah’s wrath and were consequently annihilated for their disbelief and rejection of the prophets and their message. The Prophet prohibited entry into such places, except for those who fear Allah and dread His punishment. In cases of dire necessity, he may enter these locations while weeping. It is feared that one who enters the dwellings of those who have been punished may suffer the same punishment. It is legislated for those who approach these dwellings to quickly pass by while covering their faces, following the example of Allah’s Messenger. Do Muslims, including archaeologists and those who encourage them, comprehend what is embodied in this guidance from the Prophet, who speaks not from his own desires? Additionally, Allah’s Messenger advised those passing through the valleys of Muhassar to hasten, as it was the location where Allah destroyed the people of the Elephant.

So, do those who dig up the artefacts of Ad, Thamud, the Ashaab Al-Ukh’dud, the Pharaohs, and the Babylonians, follow the teachings of Allah’s Messenger or blindly follow the enemies of Allah who establish partnerships to explore the artefacts of the destroyed nations to entice them (towards) the pride of the pre-Islamic era of ignorance? I and others have read numerous boasting by Muslims or those who ascribe to Islam, such as the statement of one of them, (as follows), “O Misree (i.e. Egyptian)! Be proud of the builders of your glory when people were sleeping”. He boasts about the Pharaonic artefacts such as the pyramids and other than them.

An Excerpt from “Baraa’ah As-Sahaabah Al-Akhyaar Min At-Tabarruk Bil Amaakin Wal-Aathaar”. Pages 11-14

[11] The Ascent and Decline of The Ottoman Empire- [Sultan Murad I]

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.

Murad demonstrated bravery, diligence, generosity, and piety. He had a strong affinity for organization, ensuring fairness in his dealings with his subjects and soldiers. He was enthusiastic about military campaigns and the construction of mosques, schools, and shelters. Surrounding himself with a team of skilled leaders, experienced individuals, and soldiers, he established a council for advice and guidance. Murad successfully expanded his kingdom in both Asia Minor and Europe simultaneously. In Europe, the Ottoman forces launched attacks on territories under Byzantine rule, eventually capturing the strategically significant city of Edirne in 763 AH / 1360 CE. Recognizing its importance, Murad declared Edirne as the new capital of the Ottoman Empire in 768 AH / 1466 CE, marking the shift of the empire’s capital to Europe and establishing Edirne as the Islamic capital. His aim in making this strategic move was to capitalize on the military strength of Edirne’s fortifications and its proximity to the Jihaad operations. He aimed to incorporate the European territories they had conquered during their Jihad and establish a firm presence there. Murad centralized the government functions in this city, including governance principles, various administrative departments, army divisions, legal experts, and religious scholars. He set up courts, public schools, and military academies to train the Janissaries. Edirne flourished as a political, military, administrative, cultural, and religious centre until the Ottomans seized Constantinople in 857 AH / 1453 AD, making it the new capital of their empire. [a]

He initiated Jihad, summoning people to the path of Allah and conquering territories in Europe. His military campaign aimed to conquer Macedonia, and his triumphs held great significance, resulting in the formation of a European Balkan crusader alliance (opposing him) that gained approval from the Fifth Pope of Europe. This alliance included the Serbs, Bulgarians, Hungarians, and the inhabitants of the Wallachia region. The member states of the Crusader alliance managed to assemble an army of sixty thousand soldiers, who were confronted by the Ottoman commander Lala Şahin with a force smaller than that of the allied forces. They clashed near the Maritza River, specifically at (Chermen), where a terrifying battle unfolded. The allied army suffered defeat and the two Serbian princes fled, only to meet their demise in the Maritza River. However, the King of Hungary miraculously escaped death. Meanwhile, Sultan Murad was engaged in battle in Asia Minor, where he successfully conquered several cities. Upon his return to his Sultanate, he diligently organized the territories he had acquired, displaying the qualities of a wise leader. One of the significant outcomes of the Ottoman victory at the Maritza River was the conquest of Thrace and Macedonia. Additionally, the Ottomans expanded their reach into southern Bulgaria and eastern Serbia. The cities and territories of the Byzantine Empire, Bulgaria, and Serbia fell into their possession, akin to the falling of autumn leaves. When the Ottoman Empire’s expansion intensified, neighbouring countries, especially the weaker ones, grew fearful. In response, the Republic of (Ragoza) took the initiative and dispatched envoys to Sultan Murad to establish a friendly and commercial treaty. As part of this agreement, they committed to paying an annual tribute of 500 gold ducats. This treaty marked the first of its kind between the Ottoman Empire and Christian nations. The Ottoman Empire had already made inroads into the Balkans through its commanders, which incited the Serbs. They attempted multiple times to exploit the Sultan’s absence from Europe by launching attacks on Ottoman forces in the Balkans and surrounding areas. However, their efforts failed to yield significant victories against the Ottomans.

Subsequently, the Serbs, Bosnians, and Bulgarians allied and assembled a formidable European crusader army to confront the Sultan, who had brought his troops after mustering a large force for the Kosovo region in the Balkans. An incident worth noting was when Sultan Murad’s minister, who happened to have a copy of the Qur’an in his possession, accidentally opened it, leading the Sultan to come across this Ayah: “O Prophet (Muhammad )! Urge the believers to fight. If there are twenty steadfast persons amongst you, they will overcome two hundred, and if there be a hundred steadfast persons they will overcome a thousand of those who disbelieve because they (the disbelievers) are people who do not understand”. [Surah Al-Anfal. Verse 65]

The hopeful anticipation of victory was shared by both him and the Muslims fighting alongside him. The battle ensued fiercely between the two sides, culminating in a resounding and definitive triumph for the Muslims. Following the victory, Sultan Murad surveyed the battlefield, offering prayers for the fallen and tending to the wounded. During the inspection, a Serb soldier feigned death and attempted to attack the Sultan with a poisoned dagger, but was swiftly apprehended by the guards. Despite the betrayal, the Sultan chose to show mercy and allowed the soldier to approach him, only to be met with a treacherous attack. Sultan Murad’s final words were filled with gratitude towards Allah, the One who knows all that is hidden and answers the prayers of the needy. He acknowledged that there is no deity worthy of worship except Allah and expressed his gratitude towards Him. As his life was coming to an end, he witnessed the triumph of the soldiers of Islam. He entrusted his son Yazeed with the responsibility of leading and urged him to treat prisoners with kindness, not to harm or rob them. With these parting words, he bid farewell and entrusted the protection of their mighty victorious army to the mercy of Allah, who safeguards their state from all evil. This remarkable sultan was martyred on the 15th of Sha’ban 791 AH at the age of 65.

He was fully aware that his battle was in the name of Allah and that success only came from Allah. This is why he prayed fervently, continuously beseeching God, showing humility and reliance on Him. One of his sincere prayers exemplifies his deep understanding of his Creator and commitment to serving Him. He supplicated, “O Allah! The Most Merciful, Lord of the heavens and the earth, O Answerer of prayers, do not let me be disgraced. O Most Merciful, O Bestower of Mercy, answer the prayer of Your humble servant. Send rain from the sky and scatter the clouds of darkness so that we may face our enemy. We are nothing other than Your sinful servants. You are indeed The Bestower of all blessings and favours, while we are Your humble dependents. I am Your humble servant, one of lowly status in Your presence. You are the All-Knowing, The Knower of all that is unseen, the secrets, and everything hidden in the hearts. I have no personal goals or interests for myself, nor am I motivated by a desire for material gain. My only desire is Your Pleasure! O Allah! O All-Knowing One! O The One Whose Knowledge encompasses all places and things! I offer you, my soul, so grant me what I hope for. Do not let the Muslims be abandoned in the face of the enemy! O Allah! O The Most Merciful of all who show mercy! Do not let me be the cause of their downfall, but make them victorious! O Lord! I sacrifice my soul for You. I have longed and always wished to be a martyr, so O my Lord, do not let me witness their suffering! O my Lord! Grant me the opportunity to be martyred for Your sake and Your pleasure”.

In a different report, it is stated that he said: “O my deity! Indeed, I swear by Your Might and Exaltedness that I do not seek this temporary worldly life through my Jihad, but rather I seek Your Pleasure and nothing else but Your Pleasure. O my deity! Indeed, I swear by Your Might and Exaltedness that I am striving in Your path, so increase me in nobility through death upon Your path. O my deity! O my Protector! Accept my supplication and my submission. By Your Mercy, send down rain upon us, dispel the storms around us, and give us ample light that dispels the darkness around us, so that we can see the positions of our enemy, and so that we may fight him in the path of promoting the mighty religion you have ordained. O my deity! O my Protector! You alone possess all dominion and strength, and it is within your discretion to bestow it upon whomever you choose among your servants. I, as your humble and incapable servant, acknowledge that you are aware of my secrets and public proclamations. I solemnly swear by your immense power and exalted status that my pursuit of Jihad is not driven by a desire for the fleeting pleasures of this worldly life, but solely for your pleasure. O my divine being! O my protector! You have honoured me by guiding me towards Jihad in your path, so I ask you to further elevate my status through martyrdom in your cause”.

Sultan Murad, with his wisdom and expertise, guided the Ottoman society for thirty years, surpassing any other contemporary leader in his ability to govern the people. The Byzantine historian Halko Nadilas praised him for his numerous accomplishments. He emerged victorious from 37 battles, whether in Anatolia or the Balkans, displaying his military prowess. Additionally, he was known for his benevolent treatment of his subjects, regardless of their diverse races and religions. According to the French historian Crenard, Murad was not only a prominent figure within the Ottoman family but also surpassed all European rulers of his time. Inheriting a sizable principality of 95,000 square kilometers from his father, he expanded it significantly during his reign. After his death, his son Bayazid took over the Ottoman principality, which had grown to an impressive 500,000 square kilometers over approximately 29 years. [An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood wa Asbaab As-Suqoot 6/59-65]

[a] The Hadeeth about the capture of Constantinople: The fall of the Byzantine capital Constantinople, under the rule of Sultan Muhammad Al-Fatih, does not fulfill the requirements of the conquest mentioned in the authentic narrations. Al-Allaamah Hamood at-Tuwayjiree explained, “I must clarify that Constantinople was indeed conquered in the year 857 AH by Sultan Muhammad Al-Fatih, the Uthmaanee Turkman ruler. Constantinople remained under the control of the Uthmaaniyyeen until the end of the fourteenth century after the Hijrah. However, this conquest is not the one referred to in the Prophetic reports mentioned earlier in this discussion. The true conquest will only take place after a major battle and shortly before the appearance of the Dajjaal, as stated in various Prophetic reports in this chapter, and will also be mentioned in the two Prophetic reports transmitted by Mu’aadh and Abdullah Ibn Bishr. The conquest of Constantinople and Rome will take place alongside the utterances of Tasbeeh [SubhaaAllah], Tahleel [Laa ilaaha ilal lah], and Takbeer [Allahu Akbar]. However, it will not involve a large number of people or extensive weaponry, as mentioned in multiple hadiths in this chapter. The conquest will be achieved by the Arabs, not the Turks, as confirmed by the Prophet’s statement transmitted by Amr Bin Awf: “The strong and dedicated youth of the Arabian Peninsula, who fearlessly strive in the path of Allah despite criticism, will emerge and eventually achieve the conquest of Constantinople and Rome through the recitation of Tasbeeh and Takbeer”. In the hadith narrated by Abu Hurairah in Sahih Muslim, he mentioned, “Subsequently, an army from Medina will emerge towards them, being the finest among the people of the world at that moment.” [An Excerpt from It’haaf Al-Jamaa’ah Bimaa Jaa’a Fil Fitan Wal-Malaahim Wa Ashraat As-Saa’ah. Vol 1. pages 403-404]

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

Zionist Utilisation of Psychological Projection Against a Muslim Ruler

Written by Abdullah Jallow on . Posted in Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Fitnah, Morals and Manners - 'Akhlaaq', Refutations, Sin.

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

Allah [The Exalted] says:

وَيْلٌ لِّلْمُطَفِّفِينَ
الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)], those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than due. [al-Mutaffifeen Ayaat 1-3]

Imam As-Sadi said: This noble verse demonstrates that it is not only the right of a person to receive what they are entitled to from others, but they also have to give others what they are entitled to. This includes matters related to wealth and mutual dealings; rather, proofs and statements are included in the generality of this verse, as it is common for individuals engaged in argumentation and discussion to strive to establish their proofs. Therefore, it is incumbent upon a person to acknowledge and examine the evidence presented by others, just as they would scrutinize their proof. In this regard, a person’s justice is evident as opposed to bigotry, humility in contrast to arrogance, and their display of common sense rather than foolish behaviour. [And Excerpt from Tafsir As-Sadi]

Hence, if an individual alleges to be a victim of injustice and publicly declares it, whether directly or indirectly, it is imperative to conduct a thorough investigation into the matter. This is crucial since certain individuals in contemporary times, particularly the Zionists led by Netanyahu, often resort to portraying themselves as victims and appealing to emotions, despite their well-documented mistreatment of Palestinians and refusal to heed the calls of Muslim nations to halt their atrocities. Most recently, the Zionist Foreign Minister, Mr. Katz, accused President Recep Tayyip of behaving like a “dictator”. This situation brings to mind the proverbial saying:

ضربني وبكى
سبقني واشتكى

“He hit me and cried….and complained before me”.

Therefore, what led Mr. Katz to accuse President Recep Tayyip of dictatorship? The underlying cause for this accusation stems from Turkey’s recent decision to halt all trade with the Zionists. Consequently, Mr. Zionist Katz expressed his viewpoint on the matter, saying:

Firstly, read here about boycotting:

https://abuiyaad.com/a/albani-boycotting-goods-oppressors
https://abuiyaad.com/a/luhaydan-boycott-mockery-prophet
https://abuiyaad.com/a/trade-relations-peace-war

Secondly, the Zionists persist in spreading falsehoods to suppress dissent, sometimes resorting to blatantly false claims, while other times opting for more subtle tactics like trying to conflate anti-Zionism with antisemitism. Those who expose their wrongdoing are labelled as Nazis or brainwashed anti-semites, all while claiming to act in the name of Jewish security. This narrative is reinforced by the fear-mongering of certain political and community figures, even though Netanyahu and his associates offer no protection to Palestinians whatsoever.

Since the onset of the genocide, a staggering number of 34,200 have been murdered, among them 14,500 children and 10,000 women. The devastating aftermath persists, with over 10,000 individuals remaining buried beneath the ruins. Furthermore, the discovery of mass graves at hospitals in both the northern and southern regions of Gaza has added to the already harrowing situation. The unparalleled cruelty exhibited by Netanyahu and his accomplices, the Zionists, is truly unfathomable. The destruction is extensive, with two-thirds of residential properties, as well as vital infrastructure such as roads, hospitals, schools, universities, factories, shops, graveyards, libraries, and masjids, reduced to ruins. In her report for the UN Human Rights Council, UN special rapporteur on the occupied Palestinian territories Francesca Albanese wrote: “[There are] reasonable grounds to believe that the threshold indicating the commission of the following acts of genocide against Palestinians in Gaza has been met: killing members of the group; causing serious bodily or mental harm to groups’ members; and deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part”. [End of quote]

Hence, the question arises: who truly merits the title of dictator? It is widely acknowledged that Mr. Katz and his counterpart Netanyahu are the ruthless dictators. However, we condemn the killing of every non-combatant whether they are Muslim or non-Muslim. Read below:

https://abuiyaad.com/a/amalekite-genocide-doctrine-gaza

Question: “Why this blatant contradiction?!” Answer: “No comment”.

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

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

Allah [The Most High] says:

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

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

 

Recent statement:

Mr. Starmer stated: Let me be clear about what I was saying and what I wasn’t saying; I was saying Israel has the right to self-defense, and when I said that right, it was the right to self-defense; I was not saying that Israel had the right to cut off water, fuel, food supplies or medicine.

 

Previous Statement:

The Interviewer said to Mr Starmer: I think you would understand, I have to start with events that we are seeing, the Israel and Hamas conflict. Overnight Leo Varadkar, the Irish Prime minister had said that Israel has to be careful because if they are not proportionate, they will risk losing global support. So, what is the proportionate response in your view?

Mr Starmer responded: I think I have to say that the responsibility lies with Hamas. This is cold-blooded murder of men, women, even children. It is terrorism and Israel has the right to defend herself, and there is an ongoing situation with hostages, and Israel has the right to do everything that it can to get those hostages back, safe and sound. Therefore, I am very clear, Israel does have that right to defend herself and Hamas bears responsibility.

The Interviewer said: A siege is appropriate? Cutting off power, cutting off water?

Mr Starmer responded: I think Israel does have that right, it is an ongoing situation. Obviously, everything must be done within international law, but I don’t want to step away from the core principles that Israel has the right to defend herself and Hamas has responsibility for these terrorist acts….. [End of quote]

So, you can judge for yourselves whether the recent and previous statements are a contradiction or whether they can be reconciled.

 

Finally, examine the consistency of this Muslim ruler – Saudi Prince Turki Al-Faisal who stated – on October 18, 2023 – about the present Israel Government and the Hamas:

All militarily occupied people have a right to resist their occupation, even militarily. I do not support the military option in Palestine. I prefer the other option: civil insurrection and disobedience. It brought down the British Empire in India and the Soviet Empire in Eastern Europe. Israel has overwhelming military superiority and we see in front of our eyes, the devastation and oblivion it is bringing to the people of Gaza.

I categorically condemn Hamas’ targeting of civilian targets of any age or gender, as it is accused of. Such targeting belies Hamas’s claims to an Islamic identity. There is an Islamic injunction against the killing of innocent children, women, and elders. The injunction is also against the desecration of places of worship.

I also condemn Hamas’ gifting the higher moral ground to an Israeli government that is universally shunned, even by half of the Israeli public as fascist, miscreant, and abhorrent. I condemn Hamas for giving this awful government the excuse to ethnically cleanse Gaza of its citizens and bombing them to oblivion.

I condemn Hamas further undermining the Palestinian Authority as Israel has been doing. I condemn Hamas for sabotaging the attempt of Saudi Arabia to reach a peaceful resolution to the plight of the Palestinian people.

But equally, I condemn Israel’s indiscriminate bombing of Palestinian civilians in Gaza and the attempt to forcibly drive them into Sinai. I condemn Israeli targeted killing and the indiscriminate Arrest of Palestinian children, women, and men in the West Bank. Two wrongs don’t make a right.

I’ve been hearing a repeated phrase in American media: unprovoked attack. What more provocation is required to make it provoked than what Israel has done to the Palestinian people for three-quarters of a century? I refer you to the article in the Middle East Monitor of February 17 2014 under the title: Israeli army veterans admit role in massacre of Palestinians in 1948. Read it and weep as I did. Just this year, from May to July, over 450 Palestinians were killed, including 67 children. This bloodletting must stop. I condemn Israel’s stealing of Palestinian lands. I condemn Israeli colonists for rampaging through houses of worship in the Al-Aqsa Mosque in Jerusalem. I condemn Israel for destroying Palestinian homes and olive orchids. I condemn Israel for incarcerating Palestinian women, children, and men in concentration camps without reason to due process. I condemn Israel’s targeted killings and assassinations of Palestinians.

I condemn Western politicians for shedding tears when Israelis are killed by Palestinians but refuse to even express sorrow when Israelis kill Palestinians. There are no heroes in this complicit. Only victims.

[10] The Ascent and Decline of The Ottoman Empire- [Sultan Orkhan’s Extensive Military Campaigns Against the Byzantines]

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

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

After Uthman 1st passed away, his son Orkhan assumed leadership and continued his father’s policies in governance and military campaigns. In 727 AH (1327 CE), he successfully captured Nicomedia, situated in northwest Asia Minor close to Istanbul, now known as Izmit, and subsequently founded the first Ottoman university in the region. He prioritised the organisation of the military to align with the demands of the time, transforming it into a disciplined and structured force. He had a strong desire to fulfill the joyful news from Allah’s Messenger [peace and blessings of Allah be upon him] regarding the conquest of Constantinople. He also aimed to create a strategic plan to besiege the Byzantine capital from the west and the east simultaneously. To accomplish this, he dispatched his son Sulayman to cross the (Dardanelles) strait and capture certain locations on the western side. Thus, in the year 758AH, Sulayman clandestinely crossed the strait (of the Dardanelles) with forty Muslim Knights, and upon reaching the West Bank, they successfully seized the Roman boats anchored there and transported them back to the East Bank. During the early stages of the Ottoman Empire, when their naval forces were not yet established, Sultan Sulayman made a strategic decision. He commanded his soldiers to embark on boats from the East Bank and cross over to the European coast. There, they successfully opened the port of the castle Gallipoli, which encompassed the fortresses of Canakkale and Rodesto along the south-to-north stretch of the Dardanelles strait. This significant move by the Sultan paved the way for future conquests, including the eventual capture of Constantinople. (a)

Sultan Orkhan’s significant contribution lies in his creation of the Islamic Army and his dedication to implementing a unique organisational structure for it. He structured the army into units of ten, a hundred, or a thousand individuals, allocating one-fifth of the war spoils for its maintenance. Unlike previous practices of assembling troops solely during wartime, he transformed it into a standing army and established dedicated barracks for their training. In addition, he introduced a separate military force called the Janissaries, which he formed from the newly converted Muslims. The number of these individuals grew significantly as the state expanded and achieved remarkable triumphs in its conflicts against non-Muslim adversaries. Many inhabitants of the conquered lands embraced Islam and, after receiving comprehensive Islamic education encompassing both intellectual and military aspects, willingly joined the ranks of the warriors fighting for the cause of Allah. Subsequently, they enlisted in different regiments of the army. The scholars and jurists, together with Orkhan, cultivated a devotion to Jihad and protected the faith, longing for victory or martyrdom in its cause. (b) He laboured to enlarge his recent army after an upsurge in Jihad and conflict against the Byzantines, opting for some young Turks and a few young Byzantines who had converted to Islam, enlisting them in the army, and ensuring their proper upbringing in the teachings of Jihad as mandated in Islam. The fresh army rapidly swelled in numbers, comprising thousands of fighters in the path of Allah. He and Alaa Ad-Din agreed that the primary objective behind establishing the new army was to persist in the Jihad against the Byzantines, seize additional territories to propagate Islam, leverage the Byzantines who had embraced Islam, propagate Islam after receiving an Islamic education, and delve into the topic of Jihad once Islamic values had been ingrained in their hearts and conduct.

Orkhan’s conquests were primarily directed towards the Romans. However, in 736 AH, the Ameer of Qara, one of the emirates formed from the remnants of the Seljuk state of Rome, passed away. This led to a disagreement between his two sons, who disputed over the emirate. The emerging Ottoman Empire aimed to inherit the Seljuk state of Rome in Asia Minor and other territories under its control. As a result, the conflict persisted between the Ottoman Empire and the other emirates until the reign of Muhammad Al-Fatih, when all of Asia Minor came under his authority. Orkhan dedicated his efforts to strengthening the foundations of his state, focused on implementing reforms, developing infrastructure, organising the administration and armed forces, constructing mosques, and establishing educational institutions. For twenty years, following his assumption of the Emirate of Karacha, he refrained from initiating any wars. Instead, he utilised this time to enhance the civil service, bolster internal security, construct mosques, and allocate religious endowments to them. These endeavours serve as a testament to his devoutness, wisdom, and foresight. He did not engage in continuous warfare for expansion, but rather to solidify his control over the territories he could conquer. His goal was to establish a strong presence in each new territory, encompassing civil, military, educational, and cultural aspects, thereby asserting full authority and ownership over them in Asia Minor. This illustrates his strategic approach to gradually building nation-states, fostering civilisation, and promoting regeneration. Upon completing internal development, power struggles emerged within the Byzantine state, prompting Emperor Kantakouzenos to seek assistance against his rivals. Consequently, he sought support from the Ottomans to strengthen their influence in Europe. In 1358 CE, an earthquake devastated Thrace, causing the walls of Gallipoli to crumble and its inhabitants to flee, allowing the Ottomans to enter unopposed. Despite protests from the Byzantine Emperor, Orkhan justified the takeover as a divine intervention, claiming that the city gates had opened to his forces. Gallipoli soon became the Ottoman’s first foothold in Europe, serving as a launching point for subsequent campaigns that ultimately led to the conquest of the entire Balkan Peninsula. [An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood wa Asbaab As-Suqoot 6/51-58]

————————————————————————————————–

[a] The Hadeeth about the capture of Constantinople: The fall of the Byzantine capital Constantinople, under the rule of Sultan Muhammad Al-Fatih, does not fulfill the requirements of the conquest mentioned in the authentic narrations. Al-Allaamah Hamood at-Tuwayjiree explained, “I must clarify that Constantinople was indeed conquered in the year 857 AH by Sultan Muhammad Al-Fatih, the Uthmaanee Turkman ruler. Constantinople remained under the control of the Uthmaaniyyeen until the end of the fourteenth century after the Hijrah. However, this conquest is not the one referred to in the Prophetic reports mentioned earlier in this discussion. The true conquest will only take place after a major battle and shortly before the appearance of the Dajjaal, as stated in various Prophetic reports in this chapter, and will also be mentioned in the two Prophetic reports transmitted by Mu’aadh and Abdullah Ibn Bishr. The conquest of Constantinople and Rome will take place alongside the utterances of Tasbeeh [SubhaaAllah], Tahleel [Laa ilaaha ilal lah], and Takbeer [Allahu Akbar]. However, it will not involve a large number of people or extensive weaponry, as mentioned in multiple hadiths in this chapter. The conquest will be achieved by the Arabs, not the Turks, as confirmed by the Prophet’s statement transmitted by Amr Bin Awf: “The strong and dedicated youth of the Arabian Peninsula, who fearlessly strive in the path of Allah despite criticism, will emerge and eventually achieve the conquest of Constantinople and Rome through the recitation of Tasbeeh and Takbeer”. In the hadith narrated by Abu Hurairah in Sahih Muslim, he mentioned, “Subsequently, an army from Medina will emerge towards them, being the finest among the people of the world at that moment.” [An Excerpt from It’haaf Al-Jamaa’ah Bimaa Jaa’a Fil Fitan Wal-Malaahim Wa Ashraat As-Saa’ah. Vol 1. pages 403-404]

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

[9] The Ascent and Decline of The Ottoman Empire- [Some Qualities of Uthman I and His Influence on Those Around Him]

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

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

Some Qualities of Uthman I and His Influence on Those Around Him

This became evident when the ruler of Prussia encountered him and embraced Islam. The Sultan bestowed upon him the title of Bey [Chief], and he subsequently emerged as one of the prominent figures in the Ottoman Empire. Numerous Byzantine leaders were influenced by Uthman’s character and the path he pursued, leading many of them to join the ranks of the Ottomans. The Ottoman Empire also attracted Muslims from various backgrounds, including “The Rome Raiders” – a group stationed at the Roman borders, defending against their assaults on Muslims since the Abbasid era. This particular group shared their experiences in the Jihad against the Romans, which led to a profound strengthening of their connection to Islam. They wholeheartedly embraced all aspects of Islam’s social order. “The Brotherhood Group,” were known for their generosity towards Muslims, offering them support and joining their armies to assist in military campaigns. The majority of individuals in this group were prominent merchants who utilised their wealth for the advancement of Islamic causes, including the construction of mosques and buildings dedicated to various religious activities. Their esteemed position within the Islamic empire was undeniable. The “Distinguished Scholars” were a group dedicated to advancing Islamic civilisation and encouraging adherence to the religion. “The Explorers Across The Empire” were a faction renowned for their comprehensive and accurate comprehension of Islamic teachings. Their objective was to provide support to Muslims at large, with a particular focus on aiding the Mujahideen. Various other groups also existed. The historical sources from the Ottoman era in Turkey state that Ertugrul, the father of Uthman, entrusted him with the governance of Karacahisar after capturing it from the Byzantines in 684 AH /1285 CE. It is recorded that Uthman once made a judgment in favour of a Christian Byzantine against a Turkish Muslim. The Byzantine was surprised and asked Uthman, “Why do you rule in my favour even though I do not share your religion?” Uthman replied, “How can I not rule in your favour when Allah, whom we worship, commands us to return trusts to their rightful owners and to judge with justice when resolving disputes between people?” This noble act of justice led the man and his people to embrace Islam.

Uthman consistently upheld justice in his dealings with both his subjects and the inhabitants of the lands he conquered. He made sure not to mistreat the defeated individuals by avoiding injustice, oppression, persecution, tyranny, or transgression, and emphasised the significance of honouring agreements. When the ruler of the Byzantine Castle of Ulubad surrendered to the Ottoman army and specified that no Muslim Ottoman should cross the bridge into the castle, he respected that condition, as did his successors. His conquests were not driven by economic or military motives, but rather by the desire to promote the religion prescribed by Allah. He lived a life dedicated to Jihad and calling to the path of Allah. He was supported by religious scholars who oversaw the governance and enforcement of Islamic law within the emirate. His guidance to his son Orkhan passed down on his deathbed was blueprint and a framework rooted in the Islamic faith that the Ottomans continued to uphold. He stated his advice: “My son, it is crucial to avoid engaging in activities that have not been commanded by Allah, the Lord of the worlds. When faced with a difficult decision, seek guidance from knowledgeable scholars of the religion. Show generosity towards the soldiers, and do not let Satan deceive you with your wealth and troops. Be cautious of distancing yourself from the scholars of the Shari’ah. Remember, our ultimate goal is to please Allah through Jihad, spreading the light of our religion to various regions. We do not seek power or control through starting wars; our purpose is to live and die for Islam. It is your responsibility to spread Islam, guide others towards it, and protect the honour and wealth of Muslims. Remember, Allah will hold you accountable for this trust. As I return to my Lord, I am confident that you will be just to those under your authority and strive in the path of Allah to propagate the religion ordained by Him. O my son! I advise you to consistently follow the scholars of the Ummah, respect and value them greatly, and seek their guidance, as they only command you to do what is good. O my son! Be cautious of engaging in actions that displease Allah – The Almighty, and if you find something challenging, seek advice from the scholars of the Shariah, for they will direct you towards goodness. Understand, O my son! Our sole path in this world is the one prescribed by Allah, and our ultimate objective is to propagate the religion ordained by Allah. We are not in pursuit of power or worldly possessions. My counsel to my children and friends is to uphold the eminence of the glorious Islamic faith by persisting in Jihad in the cause of Allah. Grasp firmly onto the honourable banner of Islam, excelling in Jihad. Serve Islam unceasingly, for Allah [The Mighty and Majestic] has chosen a feeble servant like myself to conquer nations. Embark on a journey to distant lands in Jihad to uphold the principles of pure Islamic monotheism. My son, every individual must face death in this life, and my time on earth is coming to a close by the will of Allah. I pass on the duties of this empire to you, placing my trust in Al-Mawlaa [Allah – The Protector]. Ensure fairness in all your endeavours”.

The Ottomans adhered to this advice, which involved paying attention to Islamic knowledge, Islamic institutions, the army, the military institutions, and the scholars, while also showing respect towards them. Through Jihad, they were able to conquer distant lands, carrying the banner of the Muslim army, the Islamic empire, and civilization. This enduring advice was faithfully followed by the Ottoman rulers during their era of strength, glory, might, and authority. Uthman died while the Ottoman Empire had expanded its territory to cover an area of 16,000 square kilometres. He successfully navigated the Sea of Marmara, finding a path for his emerging state, and with his army, he posed a threat to the two most significant Byzantine cities of that time: Iznik and Prussia.

An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood wa Asbaab As-Suqoot. 6/46-51

Read “Jihad in our times” – By Shaikh Abu Khadeejah [may Allah preserve him]: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

[8] The Ascent and Decline of The Ottoman Empire- [The Rise of Uthman I]

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.

Upon reflecting on the life of Uthman I, we can observe certain qualities that defined his character, particularly his role as a military and political leader. When Christian rulers from Bursa, Madanus, Kutta, and Kastela sought support from the Byzantines in 700 AH / 1301 CE to launch a Crusade against him, Uthman took charge and personally led his troops into battle. The Christians answered the call and vowed to eradicate the emerging Muslim state, but Uthman’s courage and valour prevailed as he defeated the Crusader armies. His actions served as a shining example of bravery among the Ottomans. After assuming leadership of his people, Uthman decided to align himself with Sultan Alaa Ad-Din in the fight against the Christians. Together, they successfully conquered several impregnable cities and fortified strongholds. As a result, he was granted the title of Emir by the Seljuk Sultan. He was also permitted to mint coins in the Sultan’s name, and prayers were offered for him during Friday sermons in the regions under his authority. Witnessing Uthman’s unwavering commitment to the faith, the inhabitants of the lands near the Uthmanee Emirate pledged their support to him, helping to establish a strong Islamic state that served as a formidable barrier against those who opposed Islam and its followers. Uthmaan’s character displayed this attribute when he embarked on the conquest of fortresses and territories. In 707 AH, he successfully conquered the fortresses of Kattah and Aqsar, among others. Furthermore, in 712 AH, he achieved victory in capturing the fortress of Kabuh and others. His conquests reached their pinnacle with the capture of the city of Prusa, which proved to be an arduous task. Uthmaan faced one of his greatest challenges during this conquest, engaging in a fierce struggle against the commander of its garrison, Akrinus. This struggle persisted for several years until Akrinus ultimately surrendered and handed over the city to Uthman.

[Ad-Dawla Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaat As-Suqoot. 6/45-46]