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What motivates Irfan Fard – at Jerusalem Post – to repeat his slander against the term Islamic?

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

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

Allah said:

وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَٰكَ بِٱلْحَقِّ وَأَحْسَنَ تَفْسِيرًا

And they bring no (argument or objection by way of a) similitude (in order to criticise this Qur’ān and oppose your message) except that We bring you the truth and the better explanation thereof (through a similitude that is superior to theirs, provides detail and invalidates their objection). https://www.thenoblequran.com/q/#/search/25_33

Irfan Fard has once again embarked on his campaign of malicious defamation, linking the noble term “Islamic” with the abhorrent concept of terrorism, all while being granted a platform by those with Zionist affiliations. It is hardly surprising that such a charlatan finds support among individuals who would perceive Islam as a barrier to their own misguided beliefs and the distortion of the true path of the Prophets. Irfan’s actions stem from a desire to promote an alternative governance system, one that stands in stark contrast to that of the Rafidah. His animosity is not rooted in a quest for the establishment of Allah’s laws, but rather in a relentless pursuit of worldly power and recognition, masquerading as a commitment to justice. True justice can only be derived from the Qur’an and Sunnah, as interpreted and practiced by the Prophet’s companions. Neither the Rafidah nor the self-serving ambitions of Irfan, supported by Zionist interests, can offer a legitimate foundation for justice. Therefore, we once again present the link where Shaikh Abu Khadeejah, may Allah preserve him, eloquently and unequivocally demonstrates that terrorism can never be aligned with Islam, despite Irfan’s persistent slander. Following this, we will outline the motivations behind the actions of slanderers and deceivers, particularly those who harbour a deep-seated animosity towards the authentic Islamic terms. Read: https://abukhadeejah.com/terrorism-is-never-islamic-a-refutation-of-terrorism-based-on-the-texts-of-the-quran-and-sunnah-and-the-sayings-of-the-scholars-ebook/

Individuals like Irfan engage in a systematic approach to create the illusion of reality by affirming, reiterating, and disseminating falsehoods across various contexts. This strategy, while demanding persistence, gradually influences those who either hold misconceptions about the subject or lack detailed knowledge. This tactic mirrors the methods employed by politicians advocating for their agendas, akin to the repetitive techniques used in advertising to promote products. When founded on falsehoods, such repetition can insidiously embed ideas into the subconscious, eventually morphing them into beliefs and accepted truths. Once these inaccuracies are established as truths through continuous repetition, they proliferate among the public with little scrutiny, particularly when the actions of individuals associated with a targeted group are misrepresented in relation to the distorted idea. Irfan exemplifies this when he addresses the heretical Rafidah by linking their actions to the term “Islamic” and subsequently associating it with terrorism. Similarly, some other websites present their own distortions of Islam in varied ways, conveying different narratives. Thus, while the platforms and methods may differ, the underlying goal remains consistent: a relentless effort to distort truth into falsehood without substantiation, thereby shaping perceptions of reality. This process of transforming falsehood into perceived truth through repetition poses a significant threat to societal understanding. Consequently, the vast array of media content available today, along with its varied formats, timings, and presenters, has the potential to reshape long-held convictions among individuals.

The impact of this phenomenon is particularly significant for a generation whose perspectives are molded by ideologues, demagogues, and provocateurs masquerading as journalists and commentators. The act of repetition of falsehood wields considerable power over cognitive boundaries, hindering the sound understanding or justified dissenting viewpoints. The intellect remains ensnared by this influence until it achieves liberation through a conscious detachment from its origins, thereby allowing reason to prevail: discerning acceptance and rejection based on the tenets of sound rigorous validation.

Advocates of falsehood, such as Irfan and the Rafidah, do not only seek to reshape ideas and manipulate thought processes but they also alter the very foundations of sound creed and methodology of the Prophets, which poses a serious concern. Even more alarming is the transformation of falsehood, solidified through repeated assertions over time, into doctrines, beliefs and methodologies that future generations come to accept. This results in a scenario where truth is misidentified as falsehood, leading to a distortion or misunderstanding of Islamic principles and terms. We recall a maternal uncle, may Allah have mercy on him, who was a journalist in Gambia, renowned for his eloquence and commitment to truth. His pursuit of issues significantly influenced our understanding of contemporary matters. However, after being guided to the Sunnah, we recognised the importance of grounding our judgments on the sound principles of verification and ascertainment as taught by the Salafi Scholars, may Allah have mercy on them, instead of blindly following anyone else, regardless of their eloquence and convincing arguments. Thus, when the misguided Irfan attempts to link terrorism with the term Islamic—an association as distant as the heavens from the earth—we clearly perceive the desperation within him to connect two entirely unrelated concepts. May Allah guide him or disfigure his deceitful tongue. Amin.

This article by Irfan, to which we are responding, also makes a sweeping claim that Islamic countries share a significant responsibility for fostering the harmful ideology represented by Khumeini. Irfan again uses the term "Islamic" to refer to Muslim nations in the context of Iran's actions, suggesting that these countries are also culpable. However, he fails to specify which countries support the Rafidah or which ones oppose their activities. Furthermore, it raises the question: which Muslim nation actually endorses the Rafidah's beliefs and propagates their destructive methods? Historically, scholars of Islam, both past and present, have unequivocally condemned the Rafidah, not out of a struggle for power, but due to a fundamental distinction between sound and corrupt beliefs. In contrast, Irfan's concerns about the Rafidah seem rooted in a power struggle and a desire for an alternative system that aligns with his vain desires. He has been given a platform by Zionist interests to pursue authority, driven by a lack of fear of Allah, which is what typically restrains a believer from chasing after leadership, regardless of the outcome. Read here: https://salafidawahmanchester.com/2025/01/14/a-sad-reality/

The upright Scholars of Islam and their students effectively counter the claims of the Rafidah from and their affiliates. [Footnote a] Rather than resorting to vague and misleading generalizations, an honest and fair-minded individual would clearly differentiate between those who endorse the actions of the Rafidah and those who challenge and denounce them. Additionally, it is important to recognise that all Muslim nations maintain diplomatic relations with other countries, regardless of the situation. This practice was established by the Prophet, peace and blessings be upon him, to promote the common good and mitigate the threats posed by adversaries. [Footnote b]

Political opportunism will not earn one the pleasure of Allah in the afterlife. True success comes from dedicating oneself to singling out Allah in worship and following the Sunnah of His Messenger. What makes Irfan’s actions even more troubling is his disparagement of the term Islamic in his quest for selfish worldly gains and a desperate grab for power. At the very least, Irfan should hold back from attacking the term Islamic, as we cannot prevent him from his conflict with the Rafidah, which is driven not by genuine faith but by an unquenchable thirst for authority. The Messenger, peace and blessings of Allah be upon him, said: “If Adam’s son had a valley full of gold, he would like to have two valleys, for nothing fills his mouth except dust. And Allah forgives him who repents to Him”. [Al-Bukhari 6439]

Previous posts:

Irfan Fard, with his insidious rhetoric, once more uses Zionist platform to link the term “Islamic” with terrorism

Defiling the term Islamic – A bone to pick with Erfan Fard

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Footnote a:
https://salafidawahmanchester.com/2025/01/05/sunni-shia-divide-a-brief-rebuttal-to-david-ben-basat-at-the-jerusalem-post/

Footnote b:
https://abukhadeejah.com/the-life-of-the-muhammad-in-madinah-treaties-conquests-and-his-death/
https://abukhadeejah.com/treaties-with-the-non-muslims-do-they-necessitate-allegiance/

Only the most wicked remain on the earth at the end of time

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

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

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

We are seeking an answer for this question regarding how to reconcile the hadiths: “There will not ceased to be a group amongst my Ummah upon the truth – manifest; neither harmed by those who forsake them nor by those who oppose them until Allah’s Command comes to pass” and the hadith “The hour (i.e. day of Judgement) will not be established except in the midst of the most evil people”.

Response: All praise be to Allah, Lord of the worlds, and may Allah’s peace and blessings be upon our Prophet Muhammad, and all his family and companions. Neither is it possible for the Qur’an to contradict itself nor is it possible for the authentic Sunnah that was reported from Allah’s Messenger, peace and blessings of Allah be upon him, to contradict itself, nor is it possible for the authentic Sunnah to contradict the Qur’an vice versa. Neither is it possible for the Qur’an and the Sunnah to contradict (what the true reality is and should be) nor is it possible for the Qur’an and authentic Sunnah to contradict sound intellect. This is because the Qur’an is the speech of Allah, and Allah [The Exalted] said:

 أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَ‌ۚ وَلَوۡ كَانَ مِنۡ عِندِ غَيۡرِ ٱللَّهِ لَوَجَدُواْ فِيهِ ٱخۡتِلَـٰفً۬ا ڪَثِيرً۬ا

Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found therein much contradictions]. [An-Nisaa. 82]

This is because Allah’s speech is (perfect) truth and truth can never contradict itself. Also, the same applies to the authentic Prophetic Sunnah, it is (perfect) truth and can never contradict itself. Thus, based on this principle, we proceed to answer the question. The Messenger’s statement, “There will not cease to be a group amongst my Ummah upon the truth- manifest; neither harmed by those who forsake them nor those who oppose them until Allah’s Command come to pass”, and in another report, “Until the hour (i.e. Day of Judgement) is established”. The intent behind the phrase Amrullaah (Allah’s Command) in this hadith is when the believers and pious friends of Allah pass away- when the day of Judgement is very close. (As for the hadith), “The hour will not be established except upon the most evil people”, this means that when the believers and the pious die, only the most evil people will remain, and upon them the Hour will be established.

[Nur Ala a Ad-Darb. Number 272]

Story tellers

Written by Abdullah Jallow on . Posted in Bid'ah (Innovation), Morals and Manners - 'Akhlaaq', Sin.

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

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

When it is the case that exhortations are primarily aimed at the general populace, the ignorant storytellers discovered a way to achieve their objectives. Consequently, their bidah persisted until the situation escalated to concerning levels. Thus, they engendered evil outcomes in relation to their actions, statements, and goals.

كتاب القصاص والمذكرين

page 290

A message from a war criminal to the world – [Engaging in a dialogue with Jane Kiel]

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

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

Allah, The Exalted, said:

مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

If anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. [Al-Ma’idah. 32]

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

If a person is bold enough to kill someone who does not deserve to be killed, this implies that he does make a distinction between the one he killed and other than him; rather he would commit this act whenever his evil calls him to that. Therefore, his bold attitude that led him to kill is as if he has killed all humankind. On the other hand, if a person saves a life and does not kill – whilst his soul calls him to do so – due to fear of Allah, this is as if he has saved the lives of all humankind because the fear of Allah he possesses stops him killing one who does not deserve to be killed. [An Excerpt from Tafsir As-Sadi]

We shall commence by addressing the title of Jane’s article in the following manner: Opinion: A message from a war criminal to the world – [Engaging in a dialogue with Jane Kiel]

The above article titled, “A message from a terrorist to the world”, written by Jane Kiel presents a troubling account of violence inflicted by armed Palestinians on innocent civilians. If the writer’s portrayal is accurate, it undeniably represents a despicable act that deserves condemnation from anyone with a shred of compassion. However, it is equally crucial to acknowledge the actions of the Zionist forces over the past seven decades, which have surpassed the limits of human imagination in their severity. Just as the writer highlights the traumatic experiences faced by civilians in the Zionist State, it is essential to also shed light on the prolonged suffering endured by Palestinians for over 70 years, culminating in the recent conflict in Gaza.

Some Instances of Historical Zionist Brutality Towards Palestinians

The Deir Yassin Massacre: Took place on April 9, 1948, near Jerusalem, during which between 107 to 254 Palestinians were massacred at the hands of the extremist “Stern” gang.

The Nasr al-Din Massacre: Took place in April 1948. Al-Lajjun Massacre: Took place on April 13, 1948, in a Palestinian Arab village in the Jenin District, where the Zionist Haganah gang attacked it and killed 13 people.

The Saliha Massacre: Took place in May 1948, during which 75 Palestinians were massacred.

The Abu Shusha Massacre: Took place on May 14, 1948, near the village of Deir Yassin, and claimed the lives of (50) citizens, including women, men, children, and the elderly.

The Beit Daras Massacre: Took place in northeastern Gaza on May 21, 1948.

The Tantura Massacre: Took place on May 22, 1948, in the occupied city of Haifa, and claimed the lives of about (200) Palestinians.

The Lydda Massacre: Took place on July 12, 1948, in the occupied city of Lydda, and resulted in the massacre of about (500) Palestinians, including (150) who were massacred inside the city’s Grand Mosque. The Zionists threw many of them alive into the town’s wells.

The Dawayima Massacre: Took place on October 29, 1948, when a battalion from the terrorist “Lehi” organization led by Moshe Dayan attacked the village and then began searching homes and shooting at its residents. Entire families were exterminated in the massacre, which resulted in the killing of 200 men, women, and children.

The Zionist massacres did not stop after the Nakba of 1948, but rather their frequency, intensity, and brutality increased in light of the use of more lethal and destructive weapons. Among the most prominent of these massacres were: The Sharafat Massacre, which took place in February 1951, in which 11 Palestinians were massacred, and the rest of the village’s people were displaced. The Bethlehem Massacre took place in January 1952, in which 10 Palestinians were massacred. The Qibya Massacre took place on October 14, 1953, in the village of Qibya, east of Jerusalem, during which (67) Palestinians were massacred, most of whom were women and children, and during which 56 homes were destroyed. The Qalqilya Massacre took place on October 10, 1956, when the occupation forces attacked citizens in the city of Qalqilya in the West Bank, during which about seventy citizens were massacred.

The Kafr Qasem Massacre took place on October 29, 1956, in which 49 Palestinians were massacred, including 11 children, when they were all returning home from work. The Khan Yunis Massacre took place on November 3 and 12, 1956, in which between 280 and 500 Palestinians were massacred.

In 1970, Zionist aircraft struck Bahr al-Baqar Primary School and Abu Zaabal factories, killing more than 150 Egyptian students and workers. In 1980, the extremist Jewish organization Kach attempted to blow up Al-Aqsa Mosque, and a shipment of explosives weighing 120 kg was discovered. The Sabra and Shatila massacre took place in September 1982. This massacre lasted three days, and its direct perpetrators were members of the Lebanese Phalange forces allied with the Zionists led by Ariel Sharon. The Ibrahimi Mosque Massacre took place on February 25, 1994, when a Zionist named “Barog Goldstein” stormed the Ibrahimi Mosque in the city of Hebron, and fired bullets and bombs at the worshipers. This massacre resulted in the massacre of 29 Palestinians. The Qana Massacre took place on April 18, 1995. [1]

Recent developments following the October 7 attack by Hamas have drawn significant criticism from various international organizations regarding the severe retaliation executed by Netanyahu’s military forces. Reports indicate that Netanyahu and his allies have engaged in actions that violate the Genocide Convention, aiming to systematically eliminate the Palestinian population in Gaza. This includes not only killings but also inflicting serious physical and psychological harm, as well as imposing living conditions designed to lead to their physical annihilation. Month after month, the actions of Netanyahu’s military have dehumanised Palestinians in Gaza, treating them as a group devoid of basic human rights and dignity, clearly signaling an intent to eradicate them.

During the height of the conflict, various international organisations reported a harrowing two-month period where the population was under siege, grappling with starvation, displacement, and the threat of annihilation amidst relentless bombardments and crippling restrictions on essential humanitarian aid. Additionally, they highlighted that for several months, the forces under Netanyahu’s command engaged in acts that could be classified as genocidal, fully cognizant of the irreversible damage being inflicted on the Palestinian people in Gaza. This continued despite numerous warnings regarding the dire humanitarian crisis and binding resolutions from international entities demanding that Netanyahu and his associates take immediate action to facilitate the delivery of humanitarian assistance to civilians in Gaza.

They stated in their reports that Netanyahu and his associates have consistently maintained that their actions in Gaza are lawful, claiming justification through their military objective of eliminating Hamas. However, the notion of genocidal intent can exist alongside military objectives and does not have to be the only aim. The context of dispossession, apartheid, and unlawful military occupation in which these actions have taken place has led to a singular, reasonable conclusion: that Netanyahu and his associates intended the physical destruction of Palestinians in Gaza, either in conjunction with or as a means to achieve their military goal of dismantling Hamas. Furthermore, while acknowledging the horrific crimes committed by Hamas and other armed groups on October 7, 2023, including unlawful killings and hostage-taking, it is crucial to understand that these actions cannot justify Netanyahu’s genocidal campaign against the Palestinian people in Gaza. The military response from the Zionist army following the attacks on October 7 has pushed Gaza’s population to the brink of disaster. This relentless offensive has resulted in the deaths of over 42,000 Palestinians, including more than 13,300 children, and has injured upwards of 97,000, with many casualties stemming from direct or indiscriminate attacks that have obliterated entire families. The scale of destruction is unprecedented, occurring at a pace and intensity not witnessed in any other 21st-century conflict, decimating entire cities and devastating essential infrastructure, agricultural lands, and cultural and religious sites. As a result, vast areas of Gaza have become uninhabitable.

They also highlighted that Netanyahu’s government created dire living conditions in Gaza, resulting in a lethal combination of malnutrition, hunger, and disease, effectively subjecting Palestinians to a slow and calculated demise. Furthermore, hundreds of Gazans have been subjected to incommunicado detention, torture, and other forms of mistreatment. The total siege imposed on Gaza cut off essential resources such as electricity, water, and fuel. Over nine months during the conflict, Netanyahu’s administration enforced a stifling and illegal blockade, severely restricting access to energy and failing to ensure meaningful humanitarian aid within Gaza. This obstructed the importation and distribution of critical supplies, particularly in the northern regions. Consequently, the already dire humanitarian crisis worsened. The extensive destruction of homes, hospitals, water and sanitation systems, and agricultural land, coupled with mass displacement, led to catastrophic hunger levels and a rapid increase in disease. The effects have been particularly devastating for young children and pregnant or breastfeeding women, with serious long-term health implications.

Through its repeated “evacuatio” orders, Netanyahu’s government issued numerous “evacuation” orders, resulting in the displacement of nearly 1.9 million Palestinians—90% of Gaza’s population—into increasingly confined and perilous areas, often under dire conditions, with some individuals being forced to relocate as many as ten times. This relentless cycle of forced displacement rendered countless people unemployed and profoundly traumatised, particularly given that approximately 70% of Gaza’s inhabitants are refugees or descendants of those who were uprooted from their homes during the 1948 Nakba. They stated that Netanyahu’s administration showed a troubling unwillingness to implement measures that could have safeguarded displaced civilians and addressed their fundamental needs, indicating a deliberate choice to ignore their plight. They consistently denied displaced individuals the opportunity to return to their homes in northern Gaza or to seek temporary refuge in other areas of the Occupied Palestinian Territory or lands under Zionist control. This refusal continued to violate the rights of many Palestinians to return to the areas from which they were uprooted in 1948, as recognised by many nations. The administration was fully aware that there were no safe havens for Palestinians in Gaza.

The above information, derived from reports by various international organisations, has faced denial from Zionist factions, despite being evident in daily life. Furthermore, while Jane’s article highlights barbaric actions, it pales in comparison to the brutality faced by Palestinians over the past 70 years. It is crucial to remember that the roots of this conflict do not lie with the Palestinians, who did not instigate it, but rather with the colonial figureheads that supported the Zionists in creating the circumstances over 70 years ago. [Footnote a]

We would like to emphasise, once again, the strong insights shared by Prince Turki al-Faisal, may Allah safeguard him, which can be found in the following link: https://www.youtube.com/watch?v=Z3-cWyFcK5w

In addition, some Zionists figureheads have also employed genocidal rhetoric against Palestinians. [Footnote b]

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Footnote a:

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

American Christian Zionists’ Media Initiatives Aimed at Influencing Public Opinion, With a Brief Mention of The Concept of Greater Israel

Footnote b:

https://abuiyaad.com/a/slaughtering-children-holy-war/print

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

https://www.abuiyaad.com/a/pharoah-slaughtering-babies

Must take a look at what is happening in their own backyard first

[1] Compiled from various old Arab Newspapers

[26] The Ascent and Decline of The Ottoman Empire

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

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

Sultan Salim III

He ascended to power following the death of his uncle, Abdul Hamid I, in 1203 AH / 1788 CE, marking the beginning of a new phase in the conflict between the Ottoman Empire and its adversaries. He initiated efforts to revive the morale of his troops, drawing upon the historical achievements of the Ottoman state and its heroic deeds. During his accession to the throne, the Sultan delivered an impassioned speech to the state leaders, highlighting the victories of the Ottoman armies over their enemies in the past. He addressed the reasons for their recent defeats, attributing them to a departure from their faith and a failure to adhere to their book and the teachings of their Prophet. He urged them to embrace sacrifice and strive against their foes, to rely on Allah, obey their leaders, and to resist the enemies who had seized Muslim lands and killed or imprisoned thousands, until the state could reclaim Crimea from them.

His fervor for Jihad: [Footnote a]

His eagerness for Jihad compelled him to dismiss the peace initiatives proposed by the ambassadors from Spain, France, and Prussia. He directed the Grand Vizier, Yusuf Pasha, to undertake the necessary preparations to confront the state’s adversaries. He acknowledged the suffering endured by his people due to the ongoing defeats faced by the Ottoman Empire. In a bid to mitigate the rising anger and dissatisfaction, he rejected the peace proposals and resolved to personally lead an army towards the Danube. Additionally, he raised the soldiers’ salaries and offered extra bonuses that surpassed those provided during his predecessor’s rule. He understood the importance of fortifying his position by appointing his long-time associate, Hussain Pasha al-Karidli, as the commander of the Ottoman fleet. He reassigned the former commander, Hassan Pasha, to lead the land forces in Moldavia and appointed him as the governor of Ismail, while also entrusting him with the mission of reclaiming Ozi and advancing overland towards Crimea. The shifts in military leadership were influenced by various factors. On one side, Commander Hasan Pasha was in disagreement with Grand Vizier Yusuf Pasha, as he felt that declaring war on Russia was poorly timed and that comprehensive preparations were essential before engaging in battle. Conversely, the failure of the Ottoman army, under Hasan Pasha’s leadership, to recover Ozi within the stipulated timeframe adversely affected the Sultan’s morale, leading him to contemplate a change in command. Nevertheless, the most logical explanation for this decision was that the new commander was a close confidant of the Sultan, which provided a solid foundation for his appointment as Grand Vizier and bolstered his position against both internal and external threats.

He was in a situation that required him to face his enemies. To handle this, he gave his Grand Vizier, Yusuf Pasha, the task of managing Wallachia and protecting Belgrade from possible threats in the Kuban region. The goal was to stir up the Caucasus against Russia and help the Ottoman Empire take back Crimea. The Grand Vizier felt motivated by the Sultan’s trust in him and was confident that success was near as he aimed to achieve the goals set by the state.

The Defeat of the Ottoman Armies: Russian and Austrian troops bolstered their defenses and gathered their forces near Belgrade and Moldavia. The Grand Vizier could not drive the enemies away from Belgrade, resulting in the Sultan replacing him with Hasan Pasha. Yusuf Pasha faced a series of defeats against the Russian general Suvorov and the Austrian commander Coburg.

The Sultan was set on taking back Crimea and defeating his enemies. He knew he needed to rebuild the army and instructed the Grand Vizier to take action for military growth and reforms. He also planned to send troops to the battlefield. To aid these efforts, he wanted to create a friendship treaty with Sweden, promising to pay certain amounts each year for ten years in return for Sweden’s support against Russia from the north. Both sides agreed to keep working together in the war against Russia and not to sign any peace deal with others without informing each other.

European countries had different views on these treaties: Russia was in favour of the treaty because it was influenced by Selim III to keep fighting, worried it might also be targeted by Russia. France opposed the treaty since it did not fit with its political goals. Britain had a mixed stance; it accepted the treaty and wanted a strong Ottoman Empire but did not want to support the Ottomans against Russia or Austria. This behavior from European nations is understandable, as their relationships with the Ottoman Empire were driven by self-interest. Even those who wanted a strong Ottoman presence did so not out of goodwill, but to achieve political aims related to the balance of power in Europe and to safeguard their economic interests, both in the Ottoman Empire and beyond.

The Sultan remained optimistic about his mission, despite the challenges posed by European events affecting the empire’s policies and its presence in Europe. He believed that with effective leadership, his army could succeed. As a result, he ordered the mobilisation of forces through Moldavia and Wallachia, advancing his troops to the River Rimnik, close to Nema’s borders. However, the Russian and Austrian armies unexpectedly attacked the Ottoman forces, achieving a significant victory. This battle, known as the Battle of Yozza or Rimnik, took place by the river and had serious consequences for the Ottoman Empire. It hindered their military organisation and led to a series of defeats, forcing a retreat towards the eastern Danube. This allowed the Austrians to lift the siege of Belgrade, paving the way for allied forces to push the Ottomans out of Europe.

The Crusades against the Ottoman territories in late 1789 were some of the most destructive events in the border areas between the two sides. As a result, the time after these battles saw two main developments. First, there was an increase in diplomatic efforts and religious and political movements in Europe that indicated a looming threat. This led stronger nations to push for peace and call for an end to the fighting between the Ottoman Empire and Russia. At the same time, the French Revolution was approaching, and its effects were becoming more apparent across Europe. This situation created a strong feeling among European countries, including Russia, that it was time to show support for the Ottoman Empire, fueled by concerns over the rising Napoleonic revolution and France’s influence in Europe.

The second aspect focuses on the new military actions and changes that arose from the repeated losses faced by the Ottoman Empire before and after the Battle of Yozgat. These defeats caused frustration and anger among the people, prompting demands for reform and the removal of the Grand Vizier. As time went on, the Ottoman state continued to weaken due to further defeats. With the French Revolution, European nations saw the need to form a treaty with the Ottoman Empire to unite against Napoleon’s expansion and the French interests that threatened their own goals in Ottoman lands. This diplomatic effort led to the signing of the important Treaty of Zsitvatorok on the 22nd of Dhul-Hijjah in the year 1205 AH, which corresponds to August 4, 1791 CE. After achieving their goal, they faced the second stage, which was to stop the Ottoman-Russian war. Without this, the situation in Europe would be at risk due to Napoleon’s adventures or Russia’s dominance over the Ottoman Empire, posing a threat to Europe. The events affecting the Ottoman Empire weakened its power and impacted its campaigns in Europe. This put them in a position where they were willing to agree to any terms for peace. These events aided the mediators, who, after negotiations with both Russia and the Ottoman Empire, managed to sign a peace treaty in the city of Iași on January 9, 1792.

One important part of this treaty was the exchange of prisoners of war. It also allowed people from their home country, who were living abroad due to political issues, to choose whether to go back home or stay where they were. The Ottoman Empire gave Russia the port of Azov, the Crimean lands, the Taman Peninsula, and the areas of Koyan, Yessentuki, and the regions between the Bug and Dniester rivers, with the last month marking the border between the two nations. In exchange, Russia returned the areas of Bessarabia, Akkerman, Kili, and Ismail to the Ottoman Empire, provided that the Ottoman state would not tax the people of Bessarabia and would not ask for war reparations or similar payments from Russia. The Sublime Porte also banned its people from attacking Russian territories like Tiflis and Katelina, as well as Russian ships in the Mediterranean, and agreed to pay for any damages caused by its subjects. The treaty effectively ended the Russo-Turkish War and achieved the objectives of European nations, primarily halting the conflict during a period when Europe was grappling with the upheaval of the Napoleonic Wars and fearing its impact on their governance. Consequently, the hopes of the Ottoman Empire were dashed, along with the loss of territories under its influence, leading to the Black Sea falling under Russian control. Ottoman ports such as Azov, Odessa, and Sevastopol became bases for the Russian fleet, while major river mouths like the Danube, Bug, Dniester, and Prut were placed under Russian navigation authority. Thus, this treaty significantly reduced the territorial extent of the Ottoman Empire in Europe and simultaneously conferred a legal status of concession regarding its gains to its adversaries.

European nations took significant steps that contributed to the break up of the Ottoman Empire in the region, effectively bringing an end to numerous projects advocated by intellectuals. For centuries, European thinkers had opposed the Ottoman state, while Crusader forces, colonial powers, and Jewish interests worked diligently and systematically towards their common goal. It resembled a global consortium where European founders exchanged glances of agreement; despite their differences, they united in their animosity towards the Ottomans, each eager to undermine, destroy, and absorb the empire.

The Treaty of Bucharest may have temporarily halted the Russo-Ottoman confrontations, but it essentially marked the beginning of a more tragic decline than the previous one. Following the cessation of hostilities, Salim III focused on internal reforms, initiating the restructuring of the military to eliminate the Janissaries, who had become a source of unrest. He sought to emulate Europe, which had advanced significantly, emphasizing shipbuilding and weaponry, particularly cannons in the French style, while also witnessing the early stages of Western military education during his reign. The Sultan’s initiatives for reform and the establishment of the new military corps provoked the Janissaries, who were supported by the notables against the new system. Although the Sultan issued a decree to abolish the new military structure, the rebels opted to depose the caliph, leading to the ascension of his cousin, Mustafa IV, who was controlled by those who appointed him to the throne. Subsequently, imperial decrees were issued to dismantle the new system along with all associated schools, institutions, and reforms. Despite these measures, his reign faced significant challenges that ultimately resulted in his overthrow.

The French Crusader Invasion of the Ottoman State in Egypt (1213 AH / 1798 AD): The enemies of Islam took advantage of the decline of the Ottoman Empire, with France exploiting this weakness by launching its famous campaign led by Napoleon Bonaparte. This campaign echoed the French Revolution and was influenced by its revolutionary ideas. Napoleon was accompanied by a significant number of French intellectuals, totaling 122. The intellectual influences on these people were predominantly shaped by the French efforts to reform the Catholic Church and their opposition to Protestant reform movements since the early sixteenth century. Prior to their arrival in the East, they were also impacted by the ideas of Rousseau, Voltaire, and Montesquieu, prominent thinkers of the French Revolution, who were associated with Jewish Masonic lodges and advocated for principles such as liberty, fraternity, and equality. These concepts collectively oppose religion and its derived ideas. Therefore, it is simplistic to accept the historical narrative that the primary aim of this campaign was solely to undermine British interests in the East, as such a goal would not necessitate the mobilisation of a vast number of intellectuals. Alongside this, there was the ambition to establish a French empire in the East to satisfy the aspirations of the bourgeois class that had risen to power after the revolution, as well as to appease the Church, which, despite suffering some setbacks from the revolution that diminished its influence in France, continued to wield significant power over many French citizens and played a crucial role in bolstering French influence in its colonies and the Islamic East. Thus, the objectives of the campaign were a complex amalgamation of various interests.

An Excerpt from Ad-Dawlah al-Uthaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/352-360

Footnote a:

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

Irfan Fard, with his insidious rhetoric, once more uses Zionist platform to link the term “Islamic” with terrorism

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

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

Allah said:

يُرِيدُونَ أَنْ يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ

They want to extinguish Allah’s Light with their mouths [i.e. the Qur’an, the pure Islamic monotheism, and the guidance Allah sent Muhammad with] but Allah will not allow it except that His Light should be perfected even though the disbelievers hate (it). [at-Tawbah 32]

Imam Ibn Kathir, may Allah have mercy upon him, said: They wish to destroy the guidance and religion of truth that Allah gave His Messenger through their arguments and fabrications, so their example in this is that of someone who attempts to put out the light of the sun or the moon by blowing at them, but this (person) can never succeed in doing so. [Tafsir Ibn Kathir]

Allah said:

يقَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٰهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ

Hatred has already appeared from their mouths, and what their breasts conceal is greater. [Aal Imran 118]

Irfan has once again sought to sully the noble reputation of Islam by linking the term “Islamic” with acts of terrorism, all while pursuing a personal vendetta against the heretical Rafidah under the pretense of promoting virtue and prohibiting vice. It is abundantly clear that their discord with the Rafidah is rooted in a struggle for political dominance, stemming from the Rafidah’s rebellion against their historical leader. Consequently, neither faction is genuinely concerned with adhering to the Sunnah of the Prophet, peace and blessings be upon him. The Rafidah aim to propagate their deviations from the Sunnah, while Irfan and his associates strive to dismantle the Rafidah’s influence and reclaim their former political authority in Iran. Both groups stand apart from the true essence of Islam and the Muslim community, as their pursuits are driven by selfish ambitions, positions of power, and their own misguided paths. The Rafidah cloak their deviations in the guise of Islam, whereas Irfan and his followers masquerade their actions as a fight against extremism. In this way, the Rawaafid exploit Islam to advance their Shirk and fabricated ideologies, while Irfan and his ilk use the banner of combating terrorism to tarnish and undermine Islamic principles. Just as we challenge the Rawaafid, we must also confront Irfan and his associates, urging them to disentangle their personal political aspirations from the sacred matters of Islam under the guise of combating extremism. The Ummah of Muhammad does not require their political stratagems or conflicts with the Rafidah, as both factions remain ensnared in misguidance.

Irfan and his associates must refrain from their hollow rhetoric and unworthy ambitions. If they feel the need to associate acts of terrorism with specific individuals based on solid evidence, they ought to ensure that their allegations are aimed at those individuals and their ideologies. Should they be convinced that the Rafidah are involved in such acts of terror, let their references be directed towards them, rather than casting a shadow over the term Islamic. This principle should be universally applicable to any group or organization that partakes in such despicable actions. Your persistent denigration of terms related to Islam indicates either profound ignorance or a deliberate intent to tarnish its reputation, perhaps as a tool for those who wish to undermine the faith. May Allah bestow guidance upon Irfan, or render his slanderous words ineffective. “Terrorism is never Islamic” as Shaikh Abu Khadeejah, may Allah preserve him, clarified. Must read: https://abukhadeejah.com/terrorism-is-never-islamic-a-refutation-of-terrorism-based-on-the-texts-of-the-quran-and-sunnah-and-the-sayings-of-the-scholars-ebook/

Indespensible

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

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

The Prophet, peace and blessings of Allah be upon him, said: “It is enough sin for a person to speak of everything that he hears”. [1]

Abu Hatim (Imam Ibn Hibban) – may Allah have mercy upon him him – said:

This narration contains a rebuke that a person should not speak about everything he hears until he knows whether it is authentic or not, then he speaks about it. He should not speak about that which is not authentic. [2]

The Prophet, peace and blessings of Allah be upon him, said: “I command you fear Allah and to listen to and obey your (leaders) even if a maimed (or disabled) Abyssinian slave is put in charge over you. Whoever lives among you will see a lot of differences, so it is obligated to you to adhere to my Sunnah and the Sunnah of the rightly guided Khulafaa- bite onto it with your molar teeth [i.e. adhere firmly to it]. And beware of newly invented matters (in the religion), for every newly invented matter (in the religion) is Bidah innovation and every bidah is misguidance. [3]

Imam Abu Hatim said:

This is a sound evidence that the Prophet, peace and blessings of Allah be upon him, commanded his Ummah to (distinguish) the weak narrators from the reliable narrators. This is because it is impossible for a person to adhere to the Sunnah if it is mixed with lies and falsehood, except when one can distinguish the weak narrators from the reliable narrators. [4]

(1) Muqaddimah Saheeh Muslim 1/10; Sharh Muqaddimah Saheeh Muslim’ by Imaam An-Nawawi 1/74.

(2) Muqaddimah Kitaab Al-Majrooheen Minal Muhadditheen’ page 60-64.

(3) Jaami As-Saheeh Al-Musnad Mimmaa Laysah Fee As-Saheehayn’ 5/26-27’ Number 3249.

(4) Muqaddimah Kitaab Al-Majrooheen Minal Mihadditheen page 66

Short temper vanished after discovering these incredible promises and extraordinary women

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Da'wah - Calling To Islam, Featured, Jannah (Paradise), Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Repentance, Worship - 'Ibaadah'.

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

فَإِذَا جَآءَتِ ٱلطَّآمَّةُ ٱلۡكُبۡرَىٰ
يَوۡمَ يَتَذَكَّرُ ٱلۡإِنسَـٰنُ مَا سَعَىٰ
وَبُرِّزَتِ ٱلۡجَحِيمُ لِمَن يَرَىٰ
فَأَمَّا مَن طَغَىٰ
وَءَاثَرَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا
فَإِنَّ ٱلۡجَحِيمَ هِىَ ٱلۡمَأۡوَىٰ
وَأَمَّا مَنۡ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفۡسَ عَنِ ٱلۡهَوَىٰ
فَإِنَّ ٱلۡجَنَّةَ هِىَ ٱلۡمَأۡوَىٰ

But when there comes the greatest catastrophe (i.e. the Day of Recompense, etc.), the Day when man shall remember what he strove for, and Hell-fire shall be made apparent in full view for (every) one who sees, then, for him who Tagha (transgressed all bounds, in disbelief, oppression and evil deeds of disobedience to Allah). And preferred the life of this world (by following his evil desires and lusts), verily, his abode will be Hell-fire; but as for him who feared standing before his Lord, and restrained himself from impure evil desires, and lusts, then verily, Paradise will be his abode. [An-Nazi’at. 34-41]

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

It is obligated to the one who hears this from Allah to be more careful or cautious about his Nafs than an enemy who wishes to murder him, take his wealth, or violate his honour. If someone asks, “Why do you obligate this precaution on me regarding the Nafs until you put it in a circumstance more dangerous than an enemy whose enmity is unquestionably very manifest?” It should be said to him, “The enemy who wants to harm you, take your wealth, or violate your honour, if they succeed in doing so, Allah will forgive some of your sins and elevate you. (footnote a) However, this will not be the case with the Nafs because if the Nafs dominates you through what you desire—that which you have been forbidden—then you will face ruin in this world and the next, humiliation and terrible punishment in this world and evil in the Sight of Allah”. (footnote b)

As a result, the sensible person – may Allah have mercy on him (or her)- imposes or obligates caution to the Nafs and strives against it in a more severe manner than striving against an enemy who wants to take their wealth and life – strives against the Nafs both in times of anger and happiness. This is how our prophet disciplined us in many ahadith, saying: “The Mujahid is the one who strives against his Nafs in devotion to Allah – The Mighty and Majestic”. [1]

Angels Constantly Supplicate to Allah to Enter Believers and Their Spouses in Jannah

Allah said:

ٱلَّذِينَ يَحۡمِلُونَ ٱلۡعَرۡشَ وَمَنۡ حَوۡلَهُ ۥ يُسَبِّحُونَ بِحَمۡدِ رَبِّہِمۡ وَيُؤۡمِنُونَ بِهِۦ وَيَسۡتَغۡفِرُونَ لِلَّذِينَ ءَامَنُواْ رَبَّنَا وَسِعۡتَ ڪُلَّ شَىۡءٍ۬ رَّحۡمَةً۬ وَعِلۡمً۬ا فَٱغۡفِرۡ لِلَّذِينَ تَابُواْ وَٱتَّبَعُواْ سَبِيلَكَ وَقِهِمۡ عَذَابَ ٱلۡجَحِيمِ
رَبَّنَا وَأَدۡخِلۡهُمۡ جَنَّـٰتِ عَدۡنٍ ٱلَّتِى وَعَدتَّهُمۡ وَمَن صَلَحَ مِنۡ ءَابَآٮِٕهِمۡ وَأَزۡوَٲجِهِمۡ وَذُرِّيَّـٰتِهِمۡۚ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allah) (saying): “Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire! Our Lord! And make them enter the ‘Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise”. [Ghaafir. 7-8]

Allah said:

وَلَا تَسْتَوِى ٱلْحَسَنَةُ وَلَا ٱلسَّيِّئَةُ ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ

The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). [Fussilat 34-35]

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

The Messenger, peace and blessings of Allah be upon him, “Whoever suppresses their anger while having the ability to act upon it, Allah, the Exalted, will call them forth in the midst of all the creation on the Day of Resurrection, allowing them to choose from the Hur Al Ayn (of paradise) as they wish”. [2]

The Men and Women of Jannah

Abu Hurairah, may Allah be pleased with him, narrated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “The first batch (of people) who will enter Paradise will be (glittering) like a full moon; and those who will enter next will be (glittering) like the brightest star. Their hearts will be as if the heart of a single man, for they will have no enmity amongst themselves, and everyone of them shall have two wives, each of whom will be so beautiful, pure and transparent that the marrow of the bones of their legs will be seen through the flesh. They will be glorifying Allah in the morning and evening, and will never fall ill, and they will neither blow their noses, nor spit. Their utensils will be of gold and silver, and their combs will be of gold, and the fuel used in their centers will be the aloeswood, and their sweat will smell like musk.” [3]

The Messenger, peace and blessings of Allah be upon him,  said: “If one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it.”[4]

Abu Umamah, may Allah be pleased with him, stated that the Prophet, peace and blessings of Allah be upon him, was asked if the people of Paradise will have sexual relations, so he replied, “Yes, with a manhood that does not get tired and a desire that does not cease – one sexual climax after another one”. [5]

Abu Sa’eed Al-Khudri, may Allah be pleased with him, stated that Allah’s Messenger, peace and blessings of Allah be upon him, said, “When the believer desires a child in Paradise, he shall be carried (in pregnancy), born, and complete his aging in an hour as he desires.” [6]

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

The reason behind the description of the women of Paradise is so that one is made eager to perform righteous deeds. The beauty of the Hur Al-Ayn (the fair females with wide lovely eyes in Jannah) is neither viewed from one perspective nor is any mind able to comprehend it. Those fair females with wide lovely eyes combine between beauty in their physical form, beauty in all other traits and good manners.

One is amazed by their beauty whenever he glances at them because their beauty is always renewed. They have that glitter in their smile for their husbands, which has no similarity in this worldly life, then what does one think if he were to kiss them and taste the enjoyment from that kiss? Sexual intercourse in this worldly life becomes tiresome and leads to weakness after some time as opposed to sexual intercourse with the women of paradise, because sexual intercourse with the women of Paradise makes a person more lively and active. A man’s wife in Paradise will neither be bored nor tired. Similarly, the virginity of the women of Paradise will not be lost permanently like the virginity of the women of this worldly life, instead whenever the women of Paradise are disvirgined, their virginities are renewed and the man’s reproductive organ is always erected [i.e. during sexual intercourse]. The men of paradise are given the strength of a hundred men put together, thus, whoever preserves his private parts, guards his eye sight and his hearing from the forbidden, he will be from the people with the most strength in Paradise and he will receive the most enjoyment in sexual intercourse. Similarly, sometimes argumentation, differing and trouble occurs between married couples leading to divorce; however none of this will take place between the spouses in Paradise. [7]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc.) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [8]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي

وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي

وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي

وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ

وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [9]

———————-

Footnote a: The Prophet [peace and blessings of Allah be upon him] said, “Indeed, the bankrupt one of my Ummah will come on the Day of Resurrection with prayer, fasting and Zakah (in his account), but he comes along having abused this one, slandered that one, unlawfully took the wealth of this one and shed the blood of that one, and beaten that one. So this one will be given from his good deeds, and that one will be given from his good deeds. And if his good deeds finishes before the judgment is made on him, some of their sins(i.e. the ones he wronged) will be taken and cast onto him, then he will be thrown into the Fire.” [10]

Footnote b: Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said: The sinners [i.e. those who die whilst committing sins lesser than shirk] are under the will of Allah- if Allah wishes, He will either punish them or forgive them straight away or He enters them into hell for some time and paradise thereafter, just as Allah said:

[إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ – Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases]. [An-Nisaa.48] [11]

[1] An Excerpt From Adab Anm-Nufus. page 1-3

[2] Sahih Abu Dawud 4777

[3] Al-Bukhari. 3246

[4] Al-Bukhari 6567

[5] Silsilah as-Sahihah 7/1062

[6] Sahih Sunan At-Tirmidhee 2563

[7] at-Taliqat Al-Mukhtasar Alaa Al-Qaseedah An-Nooniyyah 3/1225]

[8] https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[9] https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[10] Sahih Muslim. 2581

[11]https://binbaz.org.sa/fatwas/28307/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D9%84%D8%A7-%D9%8A%D8%AF%D8%AE%D9%84-%D8%A7%D9%84%D8%AC%D9%86%D8%A9-%D9%86%D9%85%D8%A7%D9%85

https://abukhadeejah.com/do-not-cease-being-repentant-to-allaah/
https://abukhadeejah.com/divine-punishment-what-causes-it-and-how-to-remove-it-from-your-lives/

Reflections on some statements of Al-Allamah Rabee Bin Hadi Al-Madkhali [45 of 80]

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

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

Many people humble themselves to one another more than they humble themselves to Allah – The Most High, The Most Great. It is neither permissible for a person to be a slave except to Allah, (i.e. not to be subservient to anyone in a manner that only Allah deserves) nor humble himself except to the Greatness of Allah. Allah [Glorified be He and free is He from all imperfections] said:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَـٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَڪَبِّرُ‌ۚ سُبۡحَـٰنَ ٱللَّهِ عَمَّا يُشۡرِڪُونَ
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ‌ۚ يُسَبِّحُ لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ

He is Allah besides Whom none has the right to be worshipped but He; the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allaah! [High is He] above all that they associate as partners with Him. He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise. [Surah Al-Hashar’ Ayaat 23-24]

Examine those Ayaat in the last part of Surah Al-Hashar! The statement:

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ

He is Allah besides Whom none has the right to be worshipped but He)]: This necessitates Tawheed Al-Uluhiyyah [The Oneness as the only one Who has the right to be worshipped].

The statement:
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَـٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ‌ۖ هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ

He is Allah, besides Whom none has the right to be worshipped but He, the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful]: This necessitates Tawheed Al-Asmaa Was Sifaat [The Oneness of Allah in His Names and Attributes.

The statement:
هُوَ ٱللَّهُ ٱلۡخَـٰلِقُ ٱلۡبَارِئُ ٱلۡمُصَوِّرُ‌ۖ

He is Allah, the Creator, the Inventor of all things, the Bestower of forms]. This necessitates Tawheed Ar-Roboobiyyah [The Oneness of Allah in His Lordship].
These few Ayaat in the last part of Surah Al-Hashr necessitate all the categories of Tawheed [Pure Islamic Monotheism]. [1]

Imam Ash-Shawkaanee [may Allaah have mercy upon him] said:

The love for high status and wealth often leads to the abandonment of fairness, which in turn distances individuals from the truth. This abandonment further results in the concealment of truth and the failure to clarify what Allah has obligated. The two aforementioned matters are a greater enemy to an individual than a pair of hunting wolves, [Footnote a] as stated by Allah’s Messenger [peace and blessings of Allah be upon him] because it was the reason that led the people of the scripture to distort Allah’s Books and hide the clear evidences and guidance that were revealed to them, such as what happened to the Jewish Rabbis (i.e. those who deviated after the advents of their Prophets). Allah, in His Mighty Book, and the Messenger, through authentic narrations, have both informed us about this.

The Imam also stated:

We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others.

The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritizing worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants. [2]

Footnote a: Allah’s Messenger [peace and blessings of Allah be upon him] said, “Two hungry wolves let loose among sheep are not more harmful than a person’s craving after wealth and status is to his Religion”. [3]

Imam Muhamad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said, “Two hungry wolves let loose on a flock -then what will remain from the flock?! Even when a single wolf stops eating because its stomach is full, it still kills the rest of the flock; then what about two hungry wolves let loose on a flock!! Not a single will remain. Likewise, a person who craves wealth or status will corrupt the religion and because of this, it is obligated to a person that his intention is far removed from this- far removed from craving wealth and status in the religion. We ask Allah to aid us to accomplish this”. [4]

We ask Allah:

اللَّهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَالْعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ

O Allah, I ask you for your love and the love of those who love you and the deeds that will bring me your love.

[1] An Excerpt from Majmu Wa Rasaail Wa Fataawa 1/22

[2] An Excerpt from Adabud Talab Wa Muntahaa Al-Adab. Pages 93-95. Slightly paraphrased]

[3] Reported by Tirmidhee no.2376. Declared Authentic by Imaam Albaani (rahimahullaah) Saheeh Sunan At-Tirmidhee Vol 2 page 553

[4] At-taleeq Alaa Siyaasah Shar’iyyah. pages 454-455

Defiling the term Islamic – A bone to pick with Erfan Fard

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

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

Allah, The Exalted, said:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And mix not truth with falsehood, nor conceal the truth while you know (the truth). [Al-Baqarah 42]

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

He (Allah) prohibits mixing truth with falsehood and concealing (truth). Mixing truth with falsehood is to confound truth with falsehood until one of them is confused for the other, and from this (results) deception, fraudulent maneuver, and cheating whose underlying reality contradicts the outward appearance. Similarly, when the truth is cloaked in falsehood, the perpetrator manifests falsehood in the image of truth and utters a wording that carries two meanings—a correct meaning and a false one, thus the listener may mistakenly think that the perpetrator intended the correct meaning, while his actual intent is falsehood. This is Ijmaal Fil Lafdh [general, unrestricted wording (or speech)]. As for ambiguity in meaning, it can manifest in two ways; one of which is truth while the other is false; its correct intended aspect is misconstrued, thus its intended meaning becomes false. The basis of Bani Adam’s misguidance lies in general wordings and ambiguous meanings, particularly when they encounter confused minds; so how about when accompanied by vain desires and fanatism? Therefore, ask the One (Allah) Who keeps the hearts steadfast to keep your heart steadfast in the religion He has ordained, and not allow you to fall into this darkness. [1]

Irfan Fard stated:

It has become increasingly prevalent for the misguided actions of certain individuals, groups, and sects to be unjustly attributed to Islam. When a person who identifies as a Muslim engages in reprehensible behaviour, various media outlets, journalists, ideologues, demagogues, rabble-rousers, and even sometimes some who ascribe to Islam – who lack a true understanding of Islam due to their extensive exposure to secular institutions and philosophies—tend to erroneously associate these actions with Islam or Islamic principles. This occurs instead of examining the individual’s personal shortcomings or lack of self-discipline, as well as their deviation from the teachings of the Qur’an and Sunnah as interpreted and practiced by the companions of the Prophet, peace and blessings be upon him. Such a strategy seeks to forge a misleading narrative that conflates the sound and robust Islamic principles, manners and methodology with the aberrations of those whose actions are neither Islamic nor commendable in any context. The ignorance or utter disregard for decency and integrity in discourse is starkly evident in the words of those eager to tarnish the pristine principles of Islam, just as they have previously distorted their own Scriptures and introduced numerous innovations into the path of earlier Prophets. Consequently, they aspire to do the same with Islam, despite being called by Muhammad, peace and blessings be upon him, to submit to the final revelation. After rejecting this divine invitation, they resort to waging an ideological war against Islam through their rhetoric, as Allah stated:

يُرِيدُونَ لِيُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَٱللَّهُ مُتِمُّ نُورِهِۦ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ

They intend to put out the Light of Allah (i.e. the religion of Islam, this Quran, and Prophet Muhammad) with their mouths. But Allah will complete His Light even though the disbelievers hate (it). He it is Who has sent His Messenger (Muhammad) with guidance and the religion of truth (Islamic Monotheism) to make it victorious over all (other) religions even though the (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammed) hate (it). [As-Saff. 8-9]

Allah said:

يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ
يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

O people of the Scripture! Now has come to you Our Messenger (Muhammad) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad) and a plain Book (this Quran). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism). [Al-Ma’idah 15-16]

The animosity many of them harbour stems from the final divine revelation that has unveiled their concealed intentions and misinterpretations. In response, they engage in a relentless ideological campaign against Islam, attempting to associate it with elements that would tarnish its noble reputation. Terrorism can never be aligned with the essence of Islam; indeed, no pure path of the Prophets can ever be linked to such heinous acts. How can one claim that terrorism is both prohibited in Islam and yet somehow Islamic? Such a statement reveals either profound ignorance or a blatant deceit, a mere facade of intellectual dishonesty. Many of these misguided notions trace back to the French King, Louis IX, who, during his crusade against the Muslims of Egypt in 1250, was captured and later ransomed. During his imprisonment, he contemplated strategies to undermine Islam and its followers, inspired by dark forces to pursue two primary objectives: first, to shift the conflict from the battlefield to one of ideological and cultural dominance; and second, to prepare the West to corrupt the beliefs of Muslims and distort the true image of Islam across the globe. [2]

It remains unclear what Erfan’s religious beliefs or ideological stance may be. However, by carelessly linking terrorism to the term Islamic, one can only conclude that he is either woefully uninformed and should refrain from discussing such matters to spare us from his distasteful ignorance, or he is a fervent ideologue whose pent-up frustrations manifest in deceptive rhetoric. This is precisely one of the paths Erfan Fard has chosen by associating terrorism with the term Islamic, rather than explicitly identifying the specific terrorist actions and holding accountable those who either misrepresent their motives under the guise of Islam or are misled by the rhetoric of extremist factions. Terrorism is not a product of Islam and can never be so, regardless of how often Erfan perpetuates this absurd and treacherous falsehood. He may continue to write until his ink runs dry, his keyboard shatters, or his fingertips are stained with the remnants of his words, yet none of this will impede the dissemination of true Islam, no matter the depth of his disdain. Read: http://www.islamagainstextremism.com/

Finally, as for the Rafidah, whether those from Iran, Yemen, Iraq or Lebanon, their affair is well known and there is no need to elaborate on their affair. Read:

http://www.shia.bs/

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

http://www.shia.bs/articles/tyxepnv-a-glimpse-upon-core-rafidi-doctrines-the-devils-deception-of-the-shia.cfm

[1] https://salafidawahmanchester.com/2024/12/24/several-considerations-to-bear-in-mind-concerning-ambiguity/
[2] [خطة لويس التاسع – page 6]