In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated:
A servant of Allah does not embark upon what he has been forbidden except through two ways: Firstly, (either) harbouring evil thoughts about his Lord that if he were to obey Allah and preferred Him, He (Glorified be He) will not grant him that which is better from the lawful (things), or his acknowledgement (i.e. that Allah will grant him something better than the forbidden thing he pursues) and that whoever leaves something for Allah’s sake, He will replace it with something better; but lusts overcomes his patience and desires his intellect. The first affair is due to weakness in knowledge and the second a weakness in intellect and insight. [1]
Imam Ibn Al-Jawzi, may Allah have mercy upon him, said:
O you! Your intellect urges you towards repentance, while your desires hold you back, resulting in an (internal) conflict. If you were to muster a determined army (sound resolve, Iman), the enemy (Shaytan and vain desires) would have fled. You intend to engage in night prayers, yet you find yourself asleep. You attend the gathering but do not weep, and then you asked, “What is the cause?” [هُوَ مِنْ عِندِ أَنفُسِكُم – It is from your own selves]. [Al-Imran: 165]
You sin during the day and then sleep at night. You consume what is forbidden, leading to the darkness of your heart. When the door to acceptance is opened, you are cast out. Beware, for the heart’s (unrestricted) thoughts regarding the permissible matters can lead it to darkness; then how about the forbidden? If pure musk can alter water, preventing it from being used for ablution (due to a change of its colour, taste or smell), then what about impurity? When will you awaken from the slumber of heedlessness?! [2]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Abu Hurairah, may Allah be pleased with him, said: “One of you looks at the speck in his brother’s eye while forgetting the stump in his own eye.” [a]
Al-Allamah Zayd Bin Haadee Al-Madkhalee, may Allah have mercy upon him, said:
This narration shows that it is obligated to (a person) to pre-occupy himself with his own faults before looking at that of others. It is severe heedlessness that a Muslim is heedless of his faults and delays rectification of himself, yet he criticises others and even though his faults are more and greater than that of others. Therefore, what is obligated to a Muslim and a Muslimah is to strive to prevent oneself from violating Allah’s commands and prohibition. Also, one should strive to call others to the (path of) Allah, so that they are distanced from sins, as sins are a heavy burden on a person in this life and the next, and make them incline towards obedience to Allah that would make their scales of good deeds heavy, earn a person paradise and the pleasure of Allah, and saves him from the anger of Allah and His painful punishment. However, it must be borne in mind that warning against ahlul bidah – those who call to their bidah through speech and books – is not tantamount to seeking after the faults of others, for indeed to warn against ahlul bidah is an established Sunnah- obligated by the Qur’an and the Sunnah. This is because to abandon the mention of a Mubtadi in order to warn against him is tantamount to abandonment of enjoining good and forbidding evil”. Therefore, we must make a distinction in order to know what is commanded and what is prohibited, and the difference between warning and seeking after the faults of others.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Damratah Bin Thalabah [may Allah be pleased with him] said that Allah’s Messenger [peace and blessings of Allah be upon him] said, “The people will not cease to be upon good as long as they do not envy one another.
Al-Allamah Zaid Bin Haadi Al-Mad’khali [may Allah have mercy upon him] said:
The hadith is clear in its prohibition against envy. What is intended by envy is when one wishes that the blessing bestowed upon another person should cease, regardless whether the envier wants that blessing for himself or for another person, or wants that the blessing given to the one he envies should cease- whether the blessings is related to an affair of the religion or a worldly affair. Envy is forbidden and the command to seek Allah’s protection from the evil of an envier has been stated in the Qur’an:
وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
“And from the evil of the envier when he envies”.
Therefore, one should be careful of envy! Indeed the Prophet said, “Do not envy one another”. [1]
Imam Ibnul Qayyim [may Allaah have mercy upon him] said: There are three types of envy. The first type is very little and does not lead the (envier) to harm (others)-either by way of (hatred in) his heart, (speech of the) tongue or (deeds of the) hand; rather the person has some envy in his heart but he only deals with his Muslim brother through what Allaah loves. The second type is that the envier desires that the blessing (bestowed on the one he envies) should cease. He hates that Allah should give blessings to His slaves; rather he (desires) that the envied person should remain in that state (of deprivation).The third type is Al-Ghibtah and it is when a person wishes to be like another person without desiring that the blessing possessed by that person should cease. The person who has this type of envy is not blamed; rather this is very similar to praiseworthy competition to excel another in good deeds. [2]
Mu’aawiyah Bin Abee Sufyaan [may Allah be pleased with him and his father] said: “I am able to please all the people [i.e. with regards to what is lawful] except the one who is envious of a blessing [bestowed on others] because never will he be pleased until that blessing ceases”. [3]
Shall I inform you (O people!) upon whom the Shayatin (devils) descend? They descend on every lying (one who tells lies), sinful person. Who gives ear (to the devils and they pour what they may have heard of the unseen from the angels), and most of them are liars. As for the poets, the erring follow them; see you not that they speak about every subject (praising others right or wrong) in their poetry? And that they say what they do not do. Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds, and remember Allah much, and reply back (in poetry) to the unjust poetry (which the pagan poets utter against the Muslims). And those who do wrong will come to know by what overturning they will be overturned. [Ash-Shu’araa 221-227]
After Allah freed the Prophet that the devils do not descend on him, He also cleared him of any association with poetry, stating: “As for the poets”, Meaning, shall I not also inform you regarding the condition and established traits of the poets, for indeed “the erring follow them” away from the path of guidance, while embracing the path of deviation and destruction. Thus, they themselves are upon error and you will find that their followers are all misguided and corrupt individuals. [1]
Based on the apparent meaning of the verse, most poets behave in this manner; they say what they do not practice. They speak about every subject (praising others right or wrong) in their poetry. You see them speaking here and there without truth, instead imagining things and the speaking about them, or lying due to personal needs or other motivations. [إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ – Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds].
Allah made them an exception. They are the ones whose poetry is both good and beneficial, such as Hassan Ibn Thabit, the poet of the Messenger, Ka’b Ibn Malik, Abdullah Ibn Rawaha, and other poets of the believers. Then those after them during the era of the Tabi’un and the followers of the Tabi’un to the present day of ours. The poetry of the believers is both beneficial and valuable, as the Prophet stated, “Indeed, there is wisdom in poetry.” The Prophet instructed Hassan to lampoon the Quraysh and the disbelievers, saying: “For it (i.e. lampooning them) is more severe against them than the raining arrow.” He said: “O Allah! Aid him (i.e. Hasan) with the Ruhul Qudus”. (i.e. Jibreel). The poetry from a believer in defense of truth and in condemnation of falsehood is something (commanded or recommended), and its composer is thanked and rewarded. These are the ones referred to in Allah’s statement: “Except those who believe (in the Oneness of Allah Islamic Monotheism), and do righteous deeds]. [2]
Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, stated:
Allah’s Messenger, peace and blessings of Allah be upon him, once urged the poets among his companions to disparage the Quraish. Aishah narrated that Allah’s Messenger said, “Lampoon the Quraish, for it will hurt them more than arrows”. He sent word to Ibn Rawaahah, saying, “Lampoon them”. So, he lampooned them but it was not good enough. Then he sent word to Kab Bin Malik, then he sent word to Hassaan bin Thaabit. When he entered upon him, Hassan said, “Now you have sent for this lion who wreaks vengeance then waves his tail about”, then he stuck out his tongue and moved it. He said, “By the One Who sent you with the Truth, I shall tear them with my tongue as leather is torn”. Allah’s Messenger said, “Do not be hasty. AbuBakr is most knowledgeable about their lineage, and I share a lineage with them. (Wait) until he summarizes my lineage for you”. Hassan went to him, then he came back and said, “O Allah’s Messenger! He has summarized your lineage for me. By the One Who sent you with the Truth, I shall draw you out from among them as a hair is drawn out of the dough”. Aishah said, “I heard Allaah’s Messenger say to Hassan, “The Ruhul Qudus (i.e. Jibreel) will continue to support you, so long as you are defending Allah and His Messenger”. She said, “I heard Allah’s Messenger say, “Hassan has lampooned them and has satisfied himself and others”. [Sahih Muslim Number 2490]
Al-Baraa’ah Bin Aazib narrated that he heard Allah’s Messenger of Allah saying to Hassan Bin Thaabit, “Lampoon them and Jibril is with you”. [Al-Bukhari 3213]
Thus, when the people of falsehood become overbearing towards the people of truth through evil speech, defamation, lies and praising (other) people of falsehood, the people of truth cannot except to subdue the people of falsehood- clarifying their oppressive (behaviour, views etc), their barefaced lies and unveiling their falsehoods. [3]
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. [1]
Jane stated: “Israel is not a political issue; Israel is a Biblical issue – because this is God’s nation, and the Jewish people are His people”. [end of quote]
Response: The pious among the Children of Israel, as mentioned in the unadulterated Torah and Injeel, are recognized. Therefore, the reference to the Children of Israel in these scriptures pertains to a Biblical context rather than Zionism, as noble Musa and other Prophets of Bani Israel were not Zionists. Furthermore, we are all servants of Allah, and any nation that adheres to the sound teachings of His Prophets and Messengers honoured in His Sight. However, those who reject the message after the arrival of any Prophet or Messenger cannot be His chosen nation. A significant portion of Bani Israel turned away from the noble Prophet Eesa and the final Prophet, Muhammad, peace and blessings of Allah be upon him, along with all the other Prophets. Visit website: https://www.islammoses.com/im/
Regarding the statement that Israel is not a political matter, it seems that Jane may either be discussing modern politics and Zionism or referring to the unaltered teachings of the Torah and Injeel as practiced by the noble Prophets of Bani Israel. If her focus is on current events and what is termed the state of Israel, it is clear that its foundation is built upon misinterpreted texts and the principles of Zionism. Conversely, if she is alluding to the guidance of the ancient Prophets of Bani Israel, it is evident that their leadership and guidance was rooted in piety across all aspects of life. The Prophet, peace and blessings of Allah be upon him, said: “Bani Isra’eel used to be ruled and guided by prophets. Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Messenger! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.” [Sahih Al-Bukhari 3455]
Imam Ibn Hajr, may Allah have mercy upon him, said, “Whenever corruption appeared amongst them, Allah sent a Prophet to rectify their affairs and put an end to that which they changed in the rulings of the Torah”. [2]
Jane stated: Whether you are living in Finland, Venezuela, Belgium, America, Argentina or Japan – it doesn’t matter where you’re living; there is not one person or family who goes through life without extreme hardship, pain and trauma. Whether it’s an ugly divorce, being sick with cancer, betrayal, bankruptcy, accident, major surgery, the loss of a child, the loss of a loved one, abuse or rape, whatever it is, people are suffering the same in Israel. [end of quote]
Response: No matter our location, we all encounter life’s challenges and shifts in circumstances. For over seventy years, Palestinians have endured profound suffering. This acknowledgment does not diminish the pain experienced by others, whether Jewish or non-Jewish. However, it is undeniable that since the conclusion of the Second World War, no group has faced greater hardship and adversity than the Palestinians under successive Zionist administrations.
Jane stated: Whatever hardship you are going through that is breaking you to the core and has you weeping on the floor or not being able to get out of bed – whether you are living in Australia or Norway, no matter what you can possibly go through of horrific things in your life, we all suffer in some manner. It is a common denominator of our mortality on this earth. [end of quote]
Response: This statement holds true universally, yet no group has faced greater oppression and brutality since the Second World War than the Palestinians, subjected to the actions of successive Zionist administrations.
Jane stated: Now imagine, on top of whatever hardship you are going through anywhere around the world, you are being told by the whole world that you are “illegally occupying” your homeland. [end of quote]
Response: This above statement aligns perfectly with our expectations as Jane began to weave her narrative. The land is not the eternal possession of either the Zionists or Bani Israel. Read below:
https://salafidawahmanchester.com/2024/11/20/the-promised-land-a-brief-examination-from-a-religious-and-historical-perspective/
Jane stated: You are occupying someone else’s “country” that actually is non-existent – geopolitical fiction, actually, and for that fictional reason, it’s okay to murder you. For that same reason, you, your child, wife, or husband are brutally butchered in your home, run down while waiting at a bus stop, murdered in front of a supermarket, or shot while sitting on a bus. [end of quote]
Response: You are occupying territory that was previously home to inhabitants long before the noble Yusha Bin Nun, peace be upon him, arrived with a group of the upright believers, not the Zionists. This land is not imaginary or nonexistent; it is a tangible reality. Please take a moment to read the information below once more: https://salafidawahmanchester.com/2024/11/20/the-promised-land-a-brief-examination-from-a-religious-and-historical-perspective/
The act of murdering non-combatants and unarmed civilians, irrespective of the location or the identity of the perpetrator—be they Muslim, Jew, or Christian—has been unequivocally denounced in the verse we referenced, along with its interpretation by Imam As-Sadi at the outset of this brief article.
Jane stated: The worst things people can experience happen to Israeli civilians – but why? The most horrific terror attacks that you can possibly imagine continue to happen – buses and cafes are being blown up, people are being stoned as they drive in their vehicles – which has just happened three days in a row, and a toddler was actually injured here in Israel. Countless thousands and thousands of rockets, missiles, and drones are flying into Israel as her enemies continue their efforts to murder you and anyone else who calls Israel their home. [end of quote]
Response: Violence begets violence, and malevolence fosters more malevolence. The actions of the Zionists have devastated Gaza, leaving it in ruins and resulting in the deaths of tens of thousands under the guise of retaliation and self-defense—an assertion that no rational individual can endorse. This cycle of aggression is bound to escalate, tragically impacting innocent lives who bear the brunt of the horrors inflicted by Hamas on civilians and non-combatants on October 7th, as well as the disproportionate response from the Zionists. Furthermore, this is compounded by their ongoing land appropriation and brutality towards the Palestinians over the past seven decades. We once again share the poignant statement from Prince Turki Al-Faisal, may Allah protect him. https://www.youtube.com/watch?v=Z3-cWyFcK5w
Furthermore, allow me to present a glimpse into the historical context of Zionist violence:
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. [2]
Jane stated: It is horrific when you have to run for your life into bomb shelters, and old ladies living on the fourth floors of apartments that do not have an elevator – are not being able to come down to get into a bomb shelter. Imagine the terror as you bring your toddlers out in the middle of the night, running for cover as you try to shield their tender lives, because numerous countries are firing missiles, drones and rockets – all because they want to kill you just for you being Jewish and living in your own country. [end of quote]
Response: The plight of those who have been forced to flee for their lives for more than seventy years even more harrowing, especially when confronted by a Zionist army. It is indeed tragic that elderly women must navigate life on the fourth floor without elevators, unable to reach bomb shelters. Now, consider the even graver situation of those Palestinian elderly women who are left vulnerable to deadly Zionist airstrikes, with no refuge in sight. We can picture the sheer terror of a parent carrying a toddler through the chaos of the night, desperately seeking safety to protect their precious child. Now, amplify that fear to encompass the Palestinian toddlers who are exposed to the devastating impact of Zionist bombs, and the horror they experience when their families are obliterated without any shelter. We must reiterate to Jane that violence begets violence. Those who identify with Islam and target non-combatants and unarmed civilians deserve unequivocal condemnation. However, the strongest denunciation should be directed at the successive Zionist administrations and their military forces, who have perpetuated a campaign of terror for over seventy years. Additionally, the claim that the land belongs solely to one group has already been addressed on this link: https://salafidawahmanchester.com/2024/11/20/the-promised-land-a-brief-examination-from-a-religious-and-historical-perspective/
Jane stated: The more subtle battles you face each day are things like your manufactured or homemade products being boycotted just for living in Judea and Samaria. In the political arena, your leaders are being named as war criminals when they are just defending you and your country. Then you have to watch millions of people walking in protests on the streets of cities all across the world while calling for the annihilation of you and your wife and your children, your grandchildren – staring in unbelief as you watch them walking and chanting in the streets as they call for robust support of these modern-day Nazis. [end of quote]
Response: We have consistently expressed our disapproval of sensationalism; it is imperative that we engage in discussions grounded in facts rather than resorting to dramatization and appealing for sympathy at the cost of fairness. The decision for any state or organization to boycott the Zionist government is a personal choice, irrespective of an individual’s circumstances under the Zionist administration. Read:
In the realm of politics, few groups have a more storied legacy of political support than the Zionists. [Footnote a] Furthermore, the leaders within the Zionist movement bear responsibility for the accusations leveled against them, irrespective of those they profess to protect. The right to self-defense and retaliation does not excuse acts of aggression and violence; indeed, it is even more troubling when such conduct is endorsed by declarations from Zionist figures. Read below:
Jane stated: However, the air is silent because there is not one word of shock, outrage, or anger for the hostages of October 7, 2023, to be released. In Israel, there are survivors among your people who have gone through the horrors of the Holocaust – and against all they endured, these brave souls came back as prophecies were fulfilled. Today, we see the Jewish people come home to their ancestral homeland with connections that reach back to thousands of years. Then the October 7 massacre happened, and some of those survivors perished at the hands of this new generation of Nazis.
This event in Israel was the biggest onslaught against the Jewish people since World War Two happened. Your soul feels violated as you are forced to watch people glorify and celebrate that horrific day, and on top of that – the world expects you to show restraint to feed your enemies and give them water and electricity to the people who are cheering when your people are being murdered. [end of quote]
Response: Netanyahu and Hamas share culpability for this malevolence, despite the fact that Hamas was absent when the Zionists initiated their acts of brutality more than seventy years ago. Nevertheless, Hamas serves as a strategic instrument for the Zionists.
https://www.abuiyaad.com/w/hamas-israeli-right
Those who endured the horrors of the Holocaust and have recently faced violence deserve our compassion, and it is imperative to clarify that no one should justify acts of violence that target non-combatants and unarmed civilians, regardless of their background as Holocaust survivors or otherwise. Such acts of brutality are unequivocally condemned. However, we must also consider the plight of the thousands of Palestinians whose families—spanning three or four generations—have been decimated by Zionist bombings. What of those Palestinians whose legacy is one of displacement and profound suffering passed down through generations? While the events of October 7th are rightly condemned and should never be repeated, we must also reflect on the more grievous reality: the deaths of tens of thousands of Palestinians over the past year. Furthermore, what implications are you suggesting regarding access to electricity and water? We shall refrain from commenting on your statement, as this issue has been widely discussed globally, and anyone with a sense of decency understands the moral complexities involved.
Jane stated: So, think about your circumstances – no matter what hardship you’re going through around the world, you don’t have to endure such horror and abuse. Can you imagine – no – unless you live here, you can’t. Millions of Israelis have PTSD; they are deeply traumatized. Such is the very soul of Israel, with so much pain and grief. [end of quote]
Response: Certainly, it is essential for us to reflect on our situations and extend our compassion to every non-combatant and unarmed civilian, irrespective of their faith or social standing, who has faced oppression or violence. Our hearts go out to all those caught in the turmoil instigated by Netanyahu and Hamas, whether they identify as Jews, Christians, or Muslims. The impact of this trauma will undoubtedly resonate among non-combatants on both sides, a reality that Prince Turki al-Faisal unequivocally denounces. Let us take a moment to listen once more. https://www.youtube.com/watch?v=Z3-cWyFcK5w
Jane stated: But for such a time as this – you – good, loving, history-understanding people, and especially Christians – the Bible-believing people who understand the truth, the facts, the history – you are obligated for such a time as this to stand up and speak up like Queen Esther did for her nation, the Jewish people who are constantly forced to defend their very existence, and their right to live in the great nation of Israel.
Israel has to constantly defend why they are demolishing the homes of terrorists who have murdered Jews, while on the other side of the coin, you watch YOUR government (and many others around the world) pouring hundreds of millions of dollars into arch-terrorist Abu Mazen/ Mahmoud Abbas – a terrorist in a suit – who is paying a reward to the vile terrorists who are murdering Jewish children and adults. [end of quote]
Response: Those who uphold the truth do so without bias in their defense of it. We shall unite to condemn wrongdoing and champion justice, grounded in the final and infallible divine revelation. This is not a matter of seeking assistance at the cost of fairness, irrespective of the audience being addressed. Truth should not be selectively presented to undermine the rights of others or manipulated through the rhetoric of propagandists among Christian Zionists or various political lobbies worldwide. Instead, it must be conveyed and substantiated through concrete evidence, which have been observed over the past 70 years of oppression. The Jewish community, like any other, has at times faced persecution for their steadfast commitment to the truth during the presence of their Prophets, while at other times they have borne the repercussions of their misdeeds. A nation’s greatness is not defined by its identity or a purported special status in the Sight of Allah; rather, it is their actions, whether in alignment with or in defiance of divine revelation, that truly reflect their moral standing. Allah said:
And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you will become tyrants and extremely arrogant! [Al-Israa. Ayah 4]- Meaning, “We have declared, made a covenant with them and told them in their book that corruption will certainly occur from them on earth twice through committing sins, showing ingratitude to Allah for His Blessings, exalting themselves on earth and being arrogant therein; and that when one of these two (occasions) come to pass, Allah will give power to their enemies and take revenge on them, and this is an admonition and warning to them so that they may return to obedience and take heed”. [a]
So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled. [Al-Israa. Ayah 5] –
Meaning, the first of the two occasions during which they become corrupt; if such corruption occurred among them, We sent on you – by way of our all-encompassing divine will and decree- recompense (punishment) at the hands of those people with courage, large numbers, and armed, so, Allah gave them victory over you. They killed you, took your children away, plundered your wealth, invaded and destroyed your homes, entered the Sacred Masjid (Baytul Maqdis), and violated it. It must happen due to a reason from themselves. The Qur’an commentators differed regarding the identity of these people who were sent to overpower them, but they agreed that they were unbelievers. Either they were from the people of Iraq, the Arabian Peninsula, or elsewhere, whom Allah gave (the strength) to overpower the Children of Israel when their sins became rife, they abandoned much of their Shariah, and transgressed in the land. [b]
Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in manpower. [Al-Israa. Ayah 6] –
Meaning, (gave you victory) against those who overpowered you, so you expelled them from your land; increased your sustenance and number, and gave you strength over them because of your righteous deeds and submission to Allah. [c]
(And We said): ‘If you do good, you do good for your own selves, and if you do evil, then it is (to your own selves).’ Then when the later promise came to pass (We enabled your enemies) to put sorrow on your faces (by conquering and enslaving you) and to enter the Mosque (of Jerusalem), as they had entered it the first time, and to destroy everything they came upon with utter destruction. [Al-Israa. Ayah 7] [d]
“If you do good, you do good for your own selves” because the benefit will return to you, even in this world [before the hereafter] as you witnessed when he aided you against your enemies. “And if you do evil, then it is [to your ownselves]”, meaning, the harm will return upon yourselves, as Allāh showed you by empowering the enemies [against you]. [e]
“Then when the later promise came to pass”– meaning, the next time you spread corruption on earth, we make your enemies overpower you. “to put sorrow on your faces (by conquering and enslaving you)”- Meaning, given victory over you, capture you, and enter the Sacred Masjid as they entered it the first time, and what is meant by the Mosque is Baytul Maqdis. “and to destroy everything they came upon with utter destruction”- Meaning, destroy your homes, Masjids and crops. [f]
(Thereafter Allāh said): ‘Perhaps your Lord may show mercy to you (if you repent), but if you return (to your sinful ways), then We shall return (to punishment). And we have made Hell an enclosure for the disbelievers. [Al-Israa. Ayah 8] [g]
Within these verses (Al-Israa 7) (al-Israa 8) is a warning to this Ummah (of Muhammad) against committing acts of disobedience lest what afflicted the Children of Israel afflict them as well. The Sunnah (way, rule) of Allāh is one, it does not change or become altered. Whoever looks [and reflects] upon the empowerment of the disbelievers and oppressors over the Muslims will come to know that this was due to their sins, as a punishment to them. [And also to make them realise] that if they enact and establish the Book of Allāh and the Sunnah of His Messenger, He will grant them firm authority in the land and aid them against their enemies. [h] [End of quote]
However, no matter the consequences endured by Jews, Muslims, Christians, or any other group, such circumstances do not excuse the actions of wrongdoers during these events. It is widely recognized that those who retaliate or seek vengeance against a collective often include individuals who will engage in excessive violence, an act that has never been endorsed by any Prophet of Allah. Consequently, those who take the lives of innocent Jews must be deemed malevolent, and their heinous actions should be unequivocally condemned. Likewise, Jews who perpetrate similar acts deserve condemnation without hesitation, even if they attempt to invoke the specter of anti-Semitism, as is often the tactic employed by Netanyahu and his associates to deflect accountability for their atrocities against Palestinians.
Jane stated: In order to seek the release of Israel’s precious and innocent civilians and soldiers who were kidnapped and dragged into the dungeons in Gaza, Israel has been forced to release cold-blooded terrorists who blew up cafes, blew up buses, and murdered Jews in the most heinous ways possible. [end of quote]
Response: We reiterate our call to avoid sensationalism and instead advocate for discourse grounded in truth. Every human life holds immense value, as highlighted by the verse from the Qur’an at the outset of this article. The abduction of innocent civilians has been unequivocally denounced by Prince Turki Al-Faisal, irrespective of whether they are confined in opulent residences or dark dungeons. The act of kidnapping is reprehensible in itself, even if the victim is treated with undue reverence. Yet, we must also consider the Palestinian prisoners who have been released in dire health, sharing harrowing stories of torture and brutality inflicted by Zionist prison guards. The destruction of buses and cafes is a despicable act, regardless of the victims, but even more egregious is the systematic eradication of three generations of Palestinians, transforming Gaza into a landscape of devastation visible to all.
Jane stated: Meanwhile, the world only mentions that they are Palestinian prisoners – who are “victims” in their own right and refuse to share the real reason they are prisoners, with terrible stories of the gruesome terror attacks they have committed. Where is the moral compass for the rest of the world when there are still hostages left inside Gaza being brutalized, tortured, and starved? All this while the world only cares about Israel, no longer letting aid into the Gaza Strip to feed the terror organization called Hamas.
Apparently, that’s more important to the world than the hostages who are still held in Gaza, all the families who are mourning their loved ones, or all the families who have lost a precious one in terror attacks even before or after October 7. We had one yesterday where terrorists were firing into the vehicle of an 18-year-old man who was shot in his arm. [end of quote]
Response: Your assertion that “the world” perceives these individuals as innocent suggests a universal consensus. Yet, without specific details regarding the crimes attributed to each prisoner, we cannot engage in conjecture about their classification as terrorists. Should you provide the particulars of their offenses, it is clear that Prince Turki Al-Faisal has unequivocally denounced all acts of terrorism committed in the name of Islam, as well as those framed as resistance or self-defense. Consequently, it cannot be said that the entire world views them merely as prisoners, especially when their actions are scrutinized by figures like Prince Turki Al-Faisal, who holds firm stances against both Hamas and Zionist actions. The moral compass remains consistent among those who value truth and fairness, as they do not adhere to double standards. Furthermore, the plight of innocent hostages and victims on both sides has also drawn condemnation from Prince Turki Al-Faisal. Thus, the claim that no one cares about the suffering of one side is sensationalist, and it is unacceptable to justify the suffering of Palestinian children under the pretense of punishing Hamas. We extend our sympathies to all those grieving for their loved ones, whether they are in the hands of Hamas or the Zionists, and we empathize with all who have endured pain due to the actions of both parties. However, it is the successive Zionist administrations that warrant the most condemnation for their relentless campaign of brutality over the past seventy years.
Jane stated: So again, let me repeat – whatever trauma, hardship, devastation, or grief you are going through, people are going through the same here in Israel, but on top of that, they have all the rest of these horrible and unjust issues to deal with on a daily basis. Let that sink in for just a moment because unless you live here, you can’t imagine what it’s like. So, for such a time as this, we are called to “comfort, comfort My people” and to stand united with Israel, the nation that God singled out from all the nations. He put the borders down and His Name down on this piece of land. God said, “I will plant them here, never to be uprooted again.” But uprooting and annihilation is what the world wants, they want to divide the Holy Land for their own profit, they dare to touch the apple of God’s eye, and they are okay with the murder and the slaughter of the Jewish people. Rockets, shootings, ramming attacks with cars and trucks, stabbing, axe attacks, machete attacks, bombings – you name it – it happens here. And yet, the world has more sympathy for these modern-day Nazis and their supporters – shame on you! And I want to encourage you as we just celebrated Purim: Stand with Israel, stand for truth, stand for justice, come against the lies when you see your government is supporting Mahmoud Abbas – a terrorist in a suit, or when you see your government is supporting UNWRA who is doing nothing good – nothing but indoctrinating children with hatred towards the Jewish people and they becoming the next generation of Hamas terrorists. UNWRA workers are Hamas terrorists! [end of quote]
Response: Indeed, it is essential for us to contemplate the anguish experienced by individuals across the globe, irrespective of their nationality, ethnicity, or faith. The Palestinian people, in particular, endure daily hardships that are unparalleled in the aftermath of the Second World War. Let us take a moment to truly grasp this reality; unless we have lived under the oppressive conditions imposed by Zionist forces, we cannot fully comprehend their suffering. In these challenging times, we are called to extend our compassion to our Palestinian brothers and sisters, as well as to all those who have faced adversity at the hands of both Zionists and Hamas, as eloquently expressed by Prince Turki Al Faisal. Regarding the notion of being a nation chosen by God until the end of time, this belief stems from a misinterpretation of sacred texts, which the final revelation contradicts, indicating that the idea of being the sole chosen people – until the end of time – among all nations is unfounded.
The violence, including shootings, vehicular assaults, stabbings, and axe attacks, is a manifestation of the turmoil instigated by Zionists since their brutal treatment of Palestinians, their expulsion from ancestral lands, and the appropriation of territory under the guise of a divine entitlement. Historically, Jews and Muslims coexisted harmoniously in this region before the advent of the Zionist agenda. Therefore, our compassion must encompass all victims affected by the circumstances fostered by Zionist actions and the tactics employed by Hamas, which have only exacerbated the crisis. The true disgrace lies with those who instigated this chaos and those who respond in a manner that makes the situation worse. We refuse to align ourselves with Israel or any party based on falsehoods, unfounded claims, or sensational narratives; instead, we will uphold the truth as expressed by Prince Faisal Al-Turki. We stand firmly against the killing of children and non-combatants, regardless of their faith—be it Muslim, Jew, Christian, or otherwise. Allah said:
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. [An-Nisaa. 135]
[d, e, g & h]: Translator: Shaikh Abu Iyaad [may Allah preserve him]:
https://www.thenoblequran.com/q/#/verse/17/7
https://www.thenoblequran.com/q/#/verse/17/8
https://www.jpost.com/opinion/article-804356
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Christian Europe and its Church did not waste much time in capitalising on the circumstances of modernisation and reforms. Just seventeen days after the issuance of the decree, the first missionary expeditions departed from Marseille towards the Ottoman capital, carrying with them their hostile ideas towards Muslims and the Quran, which they accused of prohibiting education. The influence of these reforms quickly spread to the semi-autonomous Arab provinces of the Ottoman Empire. In Tunisia, Muhammad Bey issued the “Ahd al-Aman” in 1857, based on the following principles.
Human beings can only achieve success if their freedom is guaranteed and justice serves as a protective barrier against aggression.
Complete security.
Absolute equality before the law for both Muslims and non-Muslims:
Foreigners should enjoy the same rights as Tunisians, be allowed to engage in various types of business, and possess ownership rights. Egypt followed a similar path, with these laws being enacted in Istanbul, Tunisia, and Egypt.
The modernisation efforts, initially a European desire supported by certain elite groups, evolved into official laws in which the Sultan committed to implementing necessary reforms to Westernise Islamic society. The conflict shifted from external pressure on the Ottoman state to an intense internal struggle, characterised by a clash between authorities that opted for, or were compelled to adopt, Western institutions and a society that resisted these changes, relying on scholars, jurists, and preachers who strongly opposed the modernisation movement on the grounds that it contradicted Islamic law. [Footnote a]
One of the most notable features of these reforms was that:
The initial official documents did not derive their authority from Islamic law; instead, they were based on a secular source of legislation inspired by European constitutional experiences. These documents included Western concepts such as “nation,” as reflected in the text, rather than using the term “Ummah.” This marked a significant step towards the separation of religion from the state. [Footnote b]
The concepts of “full security declaration,” “covenant of safety,” and “Council of Representatives,” along with other elements inspired by Western experiences, facilitated a form of legitimacy for the ongoing oppression of the general populace. Additionally, they paved the way for a class of Western merchants and missionaries to align Ottoman society with Western laws and missionary ideologies.
The constitutional framework established by Khedive Ismail and Hayreddin Pasha in 1876 marked a significant milestone in Islamic history. For the first time, a constitution inspired by the French, Belgian, and Swiss models—secular and civil in nature—was implemented within an Islamic state.
The reforms implemented by the Ottoman Empire officially set it on a path toward its decline as an Islamic state. The secularisation of laws, the establishment of institutions operating under civil regulations, and the departure from Islamic legislation in areas such as trade, politics, and economics undermined the Empire’s legitimacy in the eyes of Muslims. Furthermore, the Empire faced internal adversaries, as European encroachment in cultural, economic, and political spheres, coupled with the skepticism of Muslims and religious scholars regarding the state’s actions, initiated a conflict that would persist beyond the fall of the Ottoman Empire and continues to this day.
It is crucial to acknowledge what transpired. Sultan Abdul Hamid II documented his historical testimony in his memoirs, illustrating his efforts to save the Ottoman Empire as it faced significant challenges and was under siege. He was a ruler who understood the true nature of the modernisation movements, which were labeled as the “Reform Movement” to disguise their genuine intentions of aligning the Ottoman state with the West. Consequently, he faced opposition from constitutionalists and the Donme Jews, leading to his eventual deposition. In the later years of his reign, he wrote as a ruler stripped of his will, revealing the realities of renewal and reform:
“The changes they advocate for under the guise of reform will ultimately lead to our decline. One must question why our adversaries, who have made a pact with malevolence, specifically recommend this course of action. It is evident that they are fully aware that reform is a malady rather than a remedy, and it poses a significant threat to the very existence of this empire. If we are to consider implementing any reforms, we must take into account the prevailing conditions within the country and refrain from evaluating the situation based solely on the intellectual standards of a small group of officials. Additionally, we must acknowledge the skepticism of the scholarly class towards all things European. The Europeans mistakenly believe that the only path to salvation lies in wholly adopting their civilization. There is no doubt that our model of development differs from that of Europeans. We must evolve under natural conditions and through our own efforts, while also taking advantage of external circumstances in specific situations. It is profoundly unjust to be accused of opposing everything that originates from the West”.
The balance of justice has accurately assessed the Ottoman reform movement and the ways to benefit from Western civilization. I believe it is beneficial for the esteemed reader to understand Islam’s stance on Western civilization as well as other pre-Islamic cultures, and to explore how one can derive advantages from these civilizations.
The utilization of Western civilization, along with others, can be categorized into three types:
First: The adoption of industries, their foundations, scientific discoveries, experimental sciences, military advancements, and natural sciences such as mathematics, chemistry, physics, engineering, biology, and astronomy. This should be done after careful examination and purification from any influences of ignorance, and then restructured within a framework that aligns with Islamic principles. These elements fall into two categories: one that is obligatory to acquire and adopt, particularly those that are critically needed by Muslims, or those without which certain obligations cannot be fulfilled, such as weaponry and military systems relevant to the call to Islam and jihad. Therefore, anything that Muslims require—within permissible limits—in this area should be embraced and utilized, as Muslims have a rightful claim to it. [Footnote c]
The establishment of an Islamic state necessitates the use of permissible means, which include complete caution and full awareness. Allah has mandated that Muslims take necessary precautions, remain vigilant, and be self-sufficient, avoiding reliance on what is held by non-believers, regardless of the circumstances. [Footnote d]
The second point concerns imitation in acts of worship, beliefs, principles, concepts, perceptions, and philosophical views regarding the universe, life, and humanity, which are related to faith. These matters lack detailed explanation and are unequivocally prohibited. Seeking guidance from non-believers in these areas can lead to apostasy or disbelief if the imitator believes in their validity and adheres to them. At the very least, it is considered sinful due to ignorance of their true nature. [Footnote e]
The third point concerns the imitation of morals, behavioral patterns, etiquette, culture, thought, and artistic production, among other aspects. These matters may either conflict with the fundamental principles and rules of Islam or involve practices that the Sharia prohibits emulating from non-Muslims, rendering them impermissible. Alternatively, they may pertain to issues whose rulings are unclear, which at the very least makes them undesirable. Conversely, what is deemed a virtue within that civilization—though it is quite rare—might be permissible.
(Imam) Muhammad Amin Al-Shanqiti, in his work “Adwa’ Al-Bayan,” critiques the stance of Muslims towards Western civilization, stating that empirical evidence clearly indicates that Western civilization encompasses both beneficial and harmful aspects. The beneficial aspects are primarily material, showcasing advancements across various fields, which are evident and require no further explanation. The benefits it has provided to humanity are immense, particularly in terms of physical existence. Conversely, the harmful aspects stem from a complete neglect of the most crucial element of all goodness, which is the religious education of individuals and the refinement of their morals. He then stated, after discussing the ruling on benefiting from the useful aspects of it:
“The Messenger ﷺ benefited from the directions of a disbeliever, who, despite being a disbeliever, directed him on the path during the migration. This evidence clarifies that the appropriate stance of Islam and Muslims towards Western civilization is to strive to acquire its material advancements while being cautious of the rebellion it has fostered against the Creator of the universe, may He be exalted. This approach would lead to success in both this world and the Hereafter. Unfortunately, most individuals reverse this issue, adopting moral decline, detachment from religion, and distancing themselves from obedience to the Creator, without reaping any material benefits. Consequently, they lose both this world and the Hereafter, which is indeed a manifest loss”.
The wave of Western imitation surged powerfully during the period of decline and weakness within the Ottoman Empire, as destructive forces conspired against it from both within and outside. Faced with a sense of inferiority compared to the emerging Christian nations, the Ottoman state began to emulate these countries and adopted their new innovations. This coincided with a stagnation in Muslim thought and a departure from the original divine guidance. Consequently, they unwittingly drew from non-believers without understanding the reasons behind the advancements of those nations, failing to pursue genuine efforts to catch up through self-reliance and the contributions of the Muslim community.
A powerful wave of blind imitation began to surge, driven by irrational desires and internal deviations, as well as cunningly orchestrated efforts from abroad. Consequently, Islamic countries started to follow this path one after another, beginning with Turkey, followed by Egypt, the Levant, then Tunisia, Iran, and India.
A thorough examination of the history of nations and an analysis of their conditions reveal that imitation occurs between different nations and groups, leading to similarities, interactions, and amalgamations that weaken the distinctiveness and independence of the imitating nation. This results in a fragile national identity. According to the divine order established by Allah in creation, a weaker, subjugated nation often admires a stronger, dominant one. Through this admiration, it adopts the morals, behaviors, and lifestyles of the stronger nation, eventually extending to the imitation of its beliefs, ideas, culture, literature, and arts. Consequently, the imitating nation loses its intrinsic qualities and, if it had a civilization, it becomes dependent on others.
If the subjugated nation does not take initiative to rectify its situation and liberate itself through its own efforts and struggle against the burden of blind imitation, it will inevitably face decline, enslavement, and the complete loss of its identity. This will lead to severe social ailments such as humiliation, feelings of inferiority, and a lack of self-confidence. Additionally, it will result in political and economic dependency, as well as a pervasive sense of defeatism. For divinely guided nations with a sacred mission, such as the Islamic nation, imitating others diverts them from their true purpose.
It diverts their efforts and energies away from the path of Allah, burdening them with innovations, superstitions, and systems and laws not ordained by Allah. This leads them to ultimately abandon their mission and, consequently, to pledge allegiance to disbelievers and tyrants. Such actions signal the impending wrath and punishment of Allah, as illustrated in the stories of numerous nations in the Quran. [Footnote f]
An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/422-434
Footnote a: Imam As-Sadi, may Allah have mercy upon him, said:
Indeed, it is impossible to rectify the souls and acquire virtue solely through the worldly sciences. Experience and clearly witnessed circumstances are the greatest proofs regarding this affair, because despite its advancement and vastness it has been unable to nurture and rectify the souls [i.e. upon excellent traits, manners, dealings, characteristics, sound creed etc] which are the determinants of [sound] rectification and success. What the Religion of Islaam propagates is that which is entrusted with this rectification; it is what will guide the thoughts towards the truthful and authentic sources of knowledge, guide the actions of the people towards good and prevent them from evil. Islam is The Rectifier of the Creeds and Manners- the thing that cultivates the thoughts [upon righteousness], urges towards virtuousness and prevents from depravity.
The essence of that which the religion calls to – regarding belief in the Unseen, which includes belief in Allah and that which He possesses of Names, Attributes and Actions of perfection; belief in Angels, belief in recompense for one’s good and bad deeds in this life and the next, which cannot be known except through the Messengers, is what acquaints a person with the fact that rectification – in reality – is not possible through other than sound belief and the religion of Islam.
Therefore, even if the worldly sciences rectify [some] affairs based upon that which [some] people know in detail, it will still not be equal [in perfection, excellence etc] to the knowledge of the Messengers [in the least]. It will neither reach that which is reached through the knowledge of the Messengers nor can it influence the souls in the manner in which the knowledge of the Messengers has done; for indeed the souls do not voluntarily submit except through belief in Allah, belief in His Angels, belief in His Books, belief in His Messengers and belief in the hereafter. And without this, voluntary submission is impossible, as is well known regarding human nature. [An Excerpt from Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen. pages 45-50]
Footnote b:
Imam Muhammad Ibn Saaleh Al-Uthaymeen [may Allah have mercy upon him] said: What is intended by ‘Separation between religion and Siyaasah’ is that the ruler can do what he wants based on what he thinks is a means of fulfilling (responsibilities related to) affairs of the state, whether it agrees with Shariah or not; or even if what he does is based on the judgement of the religion, because the meaning of separation is to distinguish between two things and give them specific definitions. Therefore, in relation to this, the ruler looks at what he considers to be beneficial even if it opposes the Shariah. There is no doubt that this is a false and sinful statement, because the religion itself is Siyaasah and Siyaasah itself is the religion, but what we mean by Siyaasah is the Siyaasah that is based on equity and not oppression. The religion of Islam came to bring about wellbeing [and upright conduct] for the people in their behaviour towards their Lord and between themselves. It establishes the Rights of Allah, rights for the people- rights for parents, relatives, wives and the Muslims – in general. And even for non-Muslims, Islam has given them rights that are well-known to the scholars. It laid down the means and conditions for war and peace making, punishments for crimes – some of which are determined by way of specific texts and some are left to the jurisdiction of the ruler, as well as other affairs which clearly shows that Islaam in its entirety is Siyaasah. The root of this word Siyaasah is Saa’is and that is the person who is responsible for looking after the affairs of animals – fulfilling that which brings them wellbeing and repelling that which will harm them. This is Siyaasah. We find this meaning when we contemplate on affairs of the religion, and that Allaah has legislated – for the servants – things without which humans will not be able to establish [a fruitful, stable, orderly, safe] life, and forbade them from things that will corrupt their state of affairs – either affecting everyone or specific individuals. Therefore, in reality the entire religion is Siyaasah. And we are certain that anyone who separates Siyaasah from the Religion and establishes Siyaasah based on what he sees fit and what he forbids, then indeed his Siyaasah is corrupt, and it will cause more harm than good. If it rectifies one affair based on his limited [or deficient] opinions, then indeed it greatly corrupts from another angle. So, this makes it incumbent that one contemplates on the state of affairs of those who base their Siyaasah on their desires and opinions, and became distanced from the religion of Islaam, you will find -after contemplating – that either all that Siyaasah is corrupt or most of it, and that if it rectifies an affair from one angle, it corrupts from another angle. So, based on this, separation between Siyaasah and Religion is a sinful deed and it is obligated on the one who seeks to rectify himself and others that he does so only based on the religion of Islaam. [https://binothaimeen.net/content/7366 Paraphrased]
Footnote c: Imam As-Sadi, may Allah have mercy upon him, said:
Industrialization And Modern Inventions: Everyone has participated in it – the righteous, the wicked, the believer and the disbeliever. As for religion and [virtuous] manners, then indeed -in this era-, it has greatly declined. So, when this industrial advancement is devoid of sound religion and faith, it became a great harm from two angles:
Firstly: It beguiled many people, who – due of their ignorance – think that worldly advancement is proof to show that its people are more worthy of achieving every good than others. They are clearly misguided, for indeed a person might be from the most skillful in affairs related to the material world, whilst he is one of the most ignorant people in affairs related to the religion, virtuous manners and the [other] beneficial affairs in this life and the next.
Secondly: When these inventions are devoid of sound religion, its mercy and wisdom, it becomes a great disaster for humankind due to the wars that resulted from them, killing, destruction and other affairs related to it. Its regulators [or overseers] and scholars are unable to laydown – for humankind -a stable, just and good life, rather they have not ceased moving from one miserable state to another. This is inevitable and the continuous state of affairs shows that [to be the case]. Therefore all good is found in the sound religion and all evil is found in rejecting and willfully denying [Allaah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc. [An Excerpt from Al-Adillah Al-Qawaati Wal-Baraaheen Fee Ibtaalil Usoolil Mulhideen. pages 45-50]
Footnote d: Imam As-Sadi [may Allah have mercy upon him] said:
Allah [The Exalted] said:
وأعدوا لهم ما استطعتم من قوة ومن رباط الخيل ترهبون به عدو الله وعدوكم
And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy]. [Surah Al-Anfaal. Ayah 60]
Allah commanded (Muslim rulers) to prepare everything that is feasible in terms of power, including political and mental fortitude, industries, weaponry, and everything else that is used to bolster (Muslim forces) and terrify enemies- all activities related to military strategy, military arts, diverse weapons, forts, and defences against the evils of the foes. Allah [The Exalted] said: [يا أيها الذين آمنوا خذوا حذركم – O you who believe! Take your precautions]. [Surah An-Nisaa. Ayah 71]
See how these teachings of the Islamic Shariah represent the only (correct course of action) and the most powerful means of implementing both internal and external policy! Muslims attain perfection and righteousness when they are guided by these fundamental principles and their subsidiary matters, (whereas) the deficiency that is anticipated and arises is owing to disregarding these affairs and not paying close attention to them.
And from Siyaasah Shar’iyyah (see footnote a), (we learn that) Allah guides people to establish matters of universal welfare. It is the duty of each group in society to gain in-depth knowledge of the reality of a particular aspect of this welfare, what it depends on, the avenues through which it can be achieved and perfected, and to use all reasonable efforts to deliver it as much as possible. Allah [The Exalted] said:
ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر
Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). [Surah Al Imran. Ayah 104]
Allah [The Exalted] said:
وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون
And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil). [Surah At-Tawbah. Ayah 122]
There is no question that seeking public welfare in the manner that Allah has instructed is the reason for religious and worldly perfection, as observed by everyone who is familiar with it.
Allah said:
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن
Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. [Surah An-Nahl. Ayah 125]
This involves preaching to Muslims who have violated certain aspects of the religion, as well as preaching to nonbelievers. Muslims are exhorted to perfect their religion, while unbelievers are called to accept Islam as the only way to rectification for humanity. This call should be based on wisdom, which is to adopt the approach that is most effective for achieving good, perfecting it, and eliminating or reducing evil in the context of time, location, people, and circumstances.
Preaching should also be carried out with fine admonition, and this admonition consists of an explanation and a clarification of what is good and bad, as well as highlighting the advantages of the good outcomes in this life and the next. Because of its inherent goodness as well as its pathways that are marked by kindness, leniency, forbearance, patience, etc., Allah described this preaching as a good admonition. Additionally, if an argument is necessary to persuade someone, it should be presented in the best manner possible. The arguer should appeal for the truth, demonstrate its beauty and the evil that results from its opposite, and address any doubts raised by the opponent. This should be done with polite words and excellent manners, not with force, harshness, callousness, or verbal abuse because those things can cause great harm. Allah said:
فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك فاعف عنهم
And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so overlook (their faults)]. [Surah Aal Imran Aayah 159] [An Excerpt from Ad-Deenus Saheeh Yahillu Jamee al-Mashaakil (The right religion is the answer to every problem)-Page 15-16]
Therefore withdraw (O Muhammad) from him who turns away from Our Reminder (this Qur’an) and desires nothing but the life of this world. That is what they could reach of knowledge. Verily, your Lord it is He Who knows best him who goes astray from His Path, and He knows best him who receives guidance. [Surah An-Najm. Aayaat 29-30]
When it is the case that this is the abiding behaviour of these polytheists – that they do not have any aim to follow the truth; instead their only aim and intent is that which their souls desire, thus, Allah [The Exalted] commanded His Messenger [peace and blessings of Allah be upon him] to turn away from the one who has turned away from Allah’s Reminder- the Wise Reminder, the Great Qur’aan and the Noble News. They turn away from the beneficial subject matters and do not want except the worldly life, and this is the beginning and end of their desire. It is well known that a servant of Allah does not act except for something he wants, so their deeds are limited to the world, its pleasures and desires. This is where their knowledge stops and its purpose. As for those who believe in the Hereafter- those who testify to the truthfulness of it, the people of sound understanding and sound intellect, their utmost concern and desire is the home of the afterlife. Their sciences are the most virtuous and the loftiest, and that is knowledge taken from the Qur’an and the Sunnah of Allah’s Messenger. Allah knows who deserves guidance and guides him; and the one who is not deserving of it, he is left to himself and forsaken, thus, he deviates from the path of Allah. And due this due Allah said:
Verily, your Lord it is He Who knows best him who goes astray from His Path, and He knows best him who receives guidance – Meaning, Allaah [The Exalted] places blessings exactly where it should be. (1)
Allah (The Most High) informed us that the believer amongst the people of Pharaoh said:
O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever”. [Surah Ghaafir. Verse 39]
Mujahid [may Allaah have mercy upon him] narrated that Abdullah Ibn Umar [may Allaah have mercy upon him and his father] said: Allah’s Messenger [peace and blessings of Allah be upon him] took hold of my shoulder and said, “Be in this world as if you were a stranger or a traveler”. The sub narrator added: Ibn Umar Used to say, “If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death”. (2)
The Muslim is like a stranger in this worldly life; the stranger is one residing in a country other than his country. The worldly life is not the Muslim’s permanent place of residence; instead the Muslim’s permanent place of residence is paradise. He is in this worldly life to work for entry into Paradise. He takes what is needed from this world to aid him work for entry into paradise.
The Muslim is like a traveler in this worldly life: The traveler takes rest during his journey and then carries on travelling. He does not reside permanently in that place he stopped to take a rest. In the life of this world the Muslim is that traveler. In reality he is not a permanent resident in the worldly life because his time in it is very little. His nights and days take him towards the afterlife.
What is befitting the Muslim with regards to the days, nights, and his health etc! If you reach the morning do not delay good deeds till in the evening because it maybe that you will not reach the evening. If you reach the evening do not delay good deeds till the morning because it maybe that you will not reach the morning. Do not delay repentance and righteous deeds till another time.
As long as a person is in a state of good health and wellbeing, he is able to perform fasting, the night prayer etc; but when he becomes sick he is not able to perform fasting, the night prayer etc. Therefore, as long as Allaah has given you good health, then hasten towards righteous actions because a time will come in which you will be unable to perform them-either due to illness, old age, or senility. Prepare for death and what is to come after it. Allaah gave you this life in order that you busy yourself with what will benefit you in the afterlife. So do not spend your life in play and jest. (3)
Imam As-Sadi [may Allah have mercy upon him] said: The sensible person is in a position to have the Baaqiyaat As-Saalihaat as provision [i.e. the good righteous deeds that last and are better in the sight of Allah for reward and better in respect of hope in the Hereafter] together with his share in the worldly life with ease- by seeking aid in going out in the morning and midday and something of the night time. This is the foundation upon which he places his worldly affairs and the means to [accomplishing them]. And even when such [affairs] come to him late at night, he would pray and seek aid from his Lord and asks for that which brings about goodness in his religious and Worldly affairs.
He begins his day with good – recitation of the Qur’aan and acts of worship- to which one devotes himself in the morning; performs the five daily prayers in their earliest times and that which Allah makes easy for him to perform of good deeds, such as (optional) prayer, recitation of the Qur’an, remembrance of Allah, seeking knowledge and other than that. He engages his tongue in the Remembrance of Allah and in seeking forgiveness.
He pursues the means by way of which one seeks his livelihood such as trade, production of goods, farming and what is similar to them, whilst seeking the aid of his Lord in that. He suffices himself with the permissible means and turns away from that which Allaah has made unlawful. The intent behind this is to fulfil the individual obligations; to be (upon) self-sufficiency and having little or no need of the creation. If he does this or something closer to it, the result will be goodness and he will gain abundant reward [for the afterlife]. Also he does not forget his [lawful] share in the worldly life and it may be that Allah will bless him with contentment, which is true richness by way of which a good life is attained.(4)
The Prophet [peace and blessings of Allah be upon him] said: “What is the world to me? What am I to the world? Verily, the example of this world and myself is that of a rider who seeks shade under a tree, then he moves on and leaves it behind”. [Reported by Imaam Ahmad 3701 and others]
The Prophet [peace and blessings of Allaah be upon him] said, “What is the example of this worldly life in comparison to the Hereafter other than one of you dipping his finger in the sea? Let him see what he brings forth”. [Reported by Imaam Muslim 2858]
Verily the likeness of (this) worldly life is as the water (rain) which We send down from the sky, so by it arises the intermingled produce of the earth of which men and cattle eat until when the earth is clad with its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, laws, etc.) in detail for the people who reflect. Allah calls to the home of peace (i.e. Paradise, by accepting Allah’s religion of Islamic Monotheism and by doing righteous good deeds and abstaining from polytheism and evil deeds) and guides whom He wills to a Straight Path.[Yunus. 24-25]
And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything. Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allah’s obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope. [Al-Kahf. 45-46]
Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment. [Al-Hadeed. 57]
Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Paradise with flowing rivers, etc.) with Him. Say: “Shall I inform you of things far better than those? For Al-Muttaqun (the pious) there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives) [i.e. they will have no menses, urine, or stool, etc.], And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves”. [Aal Imraan. 14-15]
And they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment. [Ar-Rad. 26]
Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.); Those, their abode will be the Fire, because of what they used to earn. [Yunus. 7-8]
O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allah (i.e. Jihad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter. [At-Tawbah. 38]
Tell Me, if We do let them enjoy for years; and afterwards comes to them that (punishment) which they had been promised! All that with which they used to enjoy shall not avail them. [Surah Ash-Shu’araa. Verses 205-207]
And on the Day when He shall gather (resurrect) them together, (it will be) as if they had not stayed (in the life of this world and graves, etc.) but an hour of a day. They will recognise each other. [Surah Yunus. Verse 45]
On the Day when they will see that (torment) with which they are promised (i.e. threatened, it will be) as if they had not stayed more than an hour in a single day. (O mankind! This Qur’an is sufficient as) a clear Message (or proclamation to save yourself from destruction). But shall any be destroyed except the people who are Al-Fasiqun (the rebellious, disobedient to Allah)]. [Al-Ahqaaf. 35]
They ask you (O Muhammad) about the Hour, – when will be its appointed time? You have no knowledge to say anything about it; To your Lord belongs (the knowledge of) the term thereof? You (O Muhammad) are only a warner for those who fear it; The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning. [An-Naazi’aat. 42-46]
And on the Day that the Hour will be established, the Mujrimun (criminals, disbelievers, polytheists, sinners, etc.) will swear that they stayed not but an hour. [Ar-Rum. 55]
He (Allah) will say: “What number of years did you stay on earth?” They will say: “We stayed a day or part of a day. Ask of those who keep account.” He (Allah) will say: “You stayed not but a little, if you had only known! [Al-Mu’minoon. 112-114]
The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the Mujrimun (criminals, polytheists, sinners, disbelievers in the Oneness of Allah, etc.) Zurqa: (blue or blind eyed with black faces); In whispers will they speak to each other (saying): “You stayed not longer than ten (days).” We know very well what they will say, when the best among them in knowledge and wisdom will say: “You stayed no longer than a day!” [Ta Ha. 102-104]
And Allah’s Aid is sought and upon Him we place our reliance! (5)
[1] Tafseer As-Sadi.
[2]Bukhaari: The Book of Ar-Riqaaq Vol 8: Hadeeth Number: 6416
[3] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee sharh al-arba’een of Al-Allaamah Saaleh Al-Fawzaan (may Allaah preserve him) pages 285 287
[4] An Excerpt from Noorul Basaa-ir Wal Albaab Fee Ahkaam Al Ibaadaat, Wal Mu-aamalaat, Wal Huqooq, Wal Aadaab of Imam Abdur Rahmaan As-Sadi. Page: 65.
In The Name of Allah, The Most Merciful, The Bestower of Mercvy.
Beware of the disease of the despots because pride [I], avarice, and envy were the first (sins through which) Allah was disobeyed. Raising yourself above your teacher is pride, [II] being arrogant towards the one who benefits you from amongst those who are below you is pride, [III] and falling short in acting upon knowledge is a sludge of pride and an indication of being deprived.
Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said:
[I]The Prophet said, “Pride is to reject the truth and mock the people”. This refers to Shaytan’s behaviour when he was commanded to prostrate to Adam, but pride prevented him from doing so. He refused and was haughty.
[II] Raising oneself can either be by way of the tongue and it can also be by way of sentiments (feelings, attitude, etc). He (the student) may be walking with his teacher, while swaggering and saying, “I did this, and I did this”.
[III] Likewise, being arrogant towards the one who is below you in knowledge is pride. This also occurs with some of the students, and if someone below him in knowledge informs him of something, you find him arrogant and does not accept. We ask Allah for well-being because this type of pride is a lack of acting upon the knowledge one knows.
An Excerpt from ‘Sharh Hilyati Taalibil Ilm. 38-40. (1st Edition Rabi ul Awwal 1443AH)
In The Name of Allah, The Most Merciful, The Bestower of Mercy
Allah [The Most High] said:
[بَلِ ٱلۡإِنسَـٰنُ عَلَىٰ نَفۡسِهِۦ بَصِيرَةٌ۬ وَلَوۡ أَلۡقَىٰ مَعَاذِيرَهُ – Nay! Man will be a witness against himself; though he may put forth his excuses] [Al-Qiyaamah 14-15]
[بَلِ ٱلۡإِنسَـٰنُ عَلَىٰ نَفۡسِهِۦ بَصِيرَةٌ۬ – Nay! Man will be a witness against himself]- Meaning: A witness and accept facts about himself; [وَلَوۡ أَلۡقَىٰ مَعَاذِيرَهُ – Though he may put forth his excuses]- Meaning: Those excuses will not be accepted; rather it will confirm what [a person did], just as Allah stated: [اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا – Read your book. You yourself are sufficient as a reckoner against you this Day] [Al-Israa. 14]
Even if the servant of Allah denies or seeks excuses concerning what he did, his denial and excuse will not benefit him in anything; for indeed his hearing and sight, and all his limbs will witness against him concerning what he used to do, and that is because his time for a return to seeking Allah’s Pleasure had expired, just as Allah said:
[فَيَوۡمَٮِٕذٍ۬ لَّا يَنفَعُ ٱلَّذِينَ ظَلَمُواْ مَعۡذِرَتُهُمۡ وَلَا هُمۡ يُسۡتَعۡتَبُونَ – So on that Day no excuse of theirs will avail those who did wrong, nor will they be allowed (then) to return to seek Allah’s Pleasure] [Ar-Rum. 57] [1]
[بَلِ ٱلۡإِنسَـٰنُ عَلَىٰ نَفۡسِهِۦ بَصِيرَةٌ۬ -Nay! Man will be a witness against himself]- Meaning: He is a witness against himself and he knows what he did, even if he seeks an excuse and denies, just as Allah said: [اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا – Read your book. You yourself are sufficient as a reckoner against you this Day]. [Al-Israa: 14]
Ali Ibn Abee Talhah reported from Ibn Abbas regarding the meaning of the Ayah: [بَلِ ٱلۡإِنسَـٰنُ عَلَىٰ نَفۡسِهِۦ بَصِيرَةٌ۬ – Nay! Man will be a witness against himself]- by way of his hearing, sight, two hands, two legs and his (other) limbs. Qatadah said, ‘’He is a witness against himself’’. In another narration from Qatadah, he said, ‘’By Allah! If you wish to see him, you would see him looking at the faults and sins of the people, whilst being heedless of his own sins’’. [2]
[1] An Excerpt from ‘Taysir As-Sadi
[2] An Excerpt from ‘Al-Misbah Al-Munir Fee Tahdhib Tafsir Ibn Katheer’
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
At present, this (phenomenon) is prevalent, particularly within the political movements, as some have witnessed, while others say: “I do not know of a politician who does not lie”. Some say, “Politics is hypocrisy”. Many politicians – within the political groups – exhibit hypocrisy of action. [Footnote a] From the signs of this hypocrisy is allegiance to the proponents of innovation in the religion and the establishment of dangerous methodologies to counter the methodology of Ahlus Sunnah to destroy it, such as the methodology of Muwaazanaat, [Footnote b] the methodology of “Broad, inclusive framework” that embraces all the Ummah, [Footnote c] among other principles designed to wage war against Ahlus Sunnah and defend the proponents of Bidah and misguidance. [Footnote d] [1]
