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[15] The Ascent and Decline of The Ottoman Empire

Written by Abdullah Jallow on . Posted in Brotherhood, Charity (Sadaqah), Featured, History of Islam, Morals and Manners - 'Akhlaaq'.

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

Sultan Salim II

He ascended to the throne on the 9th of Rabi’ al-Awwal in the year 974 AH, yet he was not adequately prepared to safeguard the conquests of his father, Sultan Suleiman. Had it not been for the exceptional minister, the great warrior, and the capable politician, Muhammad Pasha Sokollu, the state would have collapsed. He restored its dignity, instilled fear in the hearts of its enemies, negotiated a peace treaty with Austria, and finalized an agreement in the year 975 AH, corresponding to 1567, which allowed Austria to retain its possessions in Hungary. Additionally, the annual tribute previously established was paid to the state, and the princes of Transylvania, Wallachia, and Moldavia acknowledged his authority.

A renewed truce was established with the King of Poland and Charles IX, King of France, in 1569. This period also saw an increase in French consular privileges. Henry, the brother of the King of France, was appointed as the King of Poland in agreement with France, which had begun to emerge as the dominant trading power in the Mediterranean. In accordance with previous treaties, France dispatched Christian missionary missions throughout the regions inhabited by Christians, particularly in the Levant, fostering a sense of affection for France among the Christians of the region, which notably contributed to the weakening of the state.

As French influence spread among the Christian populations, there was a corresponding increase in rebellion and encouragement for revolutions. One of the significant outcomes of this intervention was the preservation of the nationality and language of the Christian minorities. Consequently, when the Ottoman Empire weakened, these groups rose in revolt, demanding independence with the support and backing of Christian European nations.

The conviction of European nations regarding the foreign privileges system, which they considered a legitimate right, prompted France to dispatch troops to assist Venice during its conflict with Sultan Murad IV (1624). Additionally, France sent an ambassador along with a naval fleet to pressure the Ottoman Empire into defining these privileges. However, the Grand Vizier, who still held political authority, informed the ambassador that these treaties were not a significant threat, as they were merely a royal grant. This response led France to withdraw its threats.

The situation was manipulated in an attempt to persuade the Sultan to agree once again to renew the system of privileges in 1673, which exacerbated the issues at hand. Instead of learning from the events that transpired, the Ottoman Empire, under the orders of Sultan Mehmed IV (1648-1687), granted France the right to protect Jerusalem.

The privileges continued to be renewed, with each instance introducing a new restriction on the Sultanate. In the year 1740, the Sultanate granted new commercial privileges to France. However, these privileges faced a significant threat when Napoleon Bonaparte occupied Egypt, leading the Sultanate to suspend their implementation. Nevertheless, Napoleon retreated at a crucial moment to preserve the Sultanate, proposing France’s withdrawal from Egypt in exchange for the renewal of privileges. This agreement was successfully reached on October 9, 1801, when the Sultanate granted a new privilege allowing France freedom of trade and navigation in the Black Sea

The consequences of these privileges were extremely detrimental to the empire. The Greek historian Dimitri Kitsikis noted that these privileges undermined the empire’s economy by dismantling the Ottoman tax system, which was designed to protect local trade from foreign competition. Furthermore, these privileges prevented the empire from implementing reform projects and generating new financial resources to address administrative and governance expenses. As a result, the foreign privilege treaties became humiliating charters for the Ottomans, as Europeans were not subject to Ottoman authority, effectively positioning them as a government within the Ottoman government.

An Excerpt from Ad-Dawla Al-Uthmaniyyah Awamil An-Nuhood Wa Asbaab As-Suqoot 6/306-308

If you are with me, I’ll gather every good for you, even if small..

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

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

Allah, The Exalted, says:

أَلَمْ تَرَ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَآ أَدْنَىٰ مِن ذَٰلِكَ وَلَآ أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۟ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ

Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three, but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), not of less than that or more, but He is with them (with His Knowledge) wheresoever they may be; and afterwards on the Day of Resurrection, He will inform them of what they did. Verily, Allah is the All-Knower of everything. [Al-Mujadilah 7]

Allah says:
وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ
مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [Qaf, 16-18]

Allah, The Most High, informs us that He alone created human beings – males and females and knows all their state of affairs. He knows everything hidden about them and what their souls whisper to them. He, The Most High is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human mindful of Allah, Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allah not to be seen committing what Allah has forbidden or abandoning what Allah has commanded. [1]

An individual delivering a general address may not necessarily be aware of the direct or indirect implications perceived by those with hidden agendas. Those with hidden agendas may aim to validate—either overtly or subtly, through gestures—the allegiance of others in their collective opposition to a perceived adversary, or to influence those susceptible to their rhetoric. Consequently, they may either state outright, imply, or convey through subtle gestures the most outrageous insinuations. Al-Allaamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said: “Numerous are liars today against the callers and carriers of the Salafi Dawah. They can disseminate cruel rumours till they reach the world using various means made available to them in this era”. [2]

Observation On a General Statement of Shaikh Muhammad Bin Ghalib Al-Omari

أن تكون معي سأجمع لك كلّ حسنة وإن صغرت، وأكذّب فيك كل صادق،وأغض الطرف عن كل منقصة فيك
وإن لم أوافقك فسأقبل فيك كل كذب، وأصدق فيك كل كذوب،وأطمس منك كل حسنة.
وأصمك بالجهل والغفلة والحمق وكل أمر أنت منه براء.
هكذا حال من يكون ولاؤه وبراؤه لغير ربه،
ولو أنصف لأكرم نفسه وأحسن لغيره

“If you are with me (affiliated or in agreement), I’ll gather every good for you, even if small, and I will belie every truthful speech uttered against you, and turn a blind eye to every shortcoming in you; however, if disagree with you, I’ll accept every lie uttered about you, believe every profuse liar (about) you, wipe out every good in you, characterise you with ignorance, heedlessness, and folly, along with every matter from which you are innocent. This is the situation (or condition) of one whose loyalty and disloyalty is for other than his Lord. If he were just, he would honour himself and treat others with kindness”. [End of paraphrased quote]

No Salafi, even if they have acted poorly due to weakness or worldly temptations, would direct these comments at anyone in particular without tangible proof. Additionally, the individual behind this tweet, Shaikh Muhammad Bin Ghalib Al-Omari, did not mention anyone specifically. However, when this message is shared by individuals with malicious intentions, we feel it’s important to address them briefly.

The tweet illustrates a scenario where individuals find themselves on a treacherous path, engaging in some of the most egregious forms of illegal partisanship and corrupt friendships. We can – without an iota of doubt – conclude from this tweet that these toxic relationships are built on insincere praise and represent some of the most harmful alliances and loyalties. People involved in these dynamics are expected to go to great lengths to rationalise their beliefs and actions, justifying their unacceptable behaviour and blind allegiance. This troubling mindset would be characterised by a lack of critical thinking, accountability, and a tendency to ignore clear evidence. This extremely corrupt behaviour – even though we are not saying that Dr Muhammad is referring specifically to Abul Hasan and his followers in this specific tweet – brings to mind the insights of Al-Allamah Rabee Bin Hadi Al-Madkhali, may Allah preserve him, regarding the perils of both destructive good suspicion and destructive evil suspicion. He said, “Destructive good suspicion is to have a good suspicion of the people of falsehood whether are they disbelievers, innovators or evil (open) sinners. And that which led the disbelievers to belie the Messengers, (harbouring) a severe disbelief in them and their message was due to their evil suspicion towards the people of truth, and having a good suspicion of their forefathers and their religions of falsehood and disbelief. Ahlul Bidah such as the Rawaafid, the khawaarij, the Sufiyyah, the Murji’ah, the Qadariyyah and the people of Tahazzub Al-Baatil [false partisanship] are destroyed by good suspicion towards their Shuyukh and figureheads, and their corrupt creeds. On the other hand, they are destroyed by their evil suspicions towards the truth and its people. Abul Hasan Al-Maribi and his followers have a share of both this destructive good suspicion and destructive evil suspicion”. [3]

Therefore, anyone who engages with this tweet or has engaged with it, whether overtly or subtly to direct attacks at the opportune moment- along with those who harbour ulterior motives- towards any adherent of Sunnah without substantial proof, he has indeed initiated an evil deed. This is because the conduct described in this tweet epitomises the actions of those possessing a profoundly corrupt and detrimental understanding of Al-Wala Wal Bara.

However, anyone who possesses concrete evidence regarding a particular person or group and wishes to inform others about the potential risks associated with them should consult knowledgeable and trustworthy individuals for prudent guidance. This will enable a thorough assessment of the possible advantages and disadvantages of addressing such individuals, thereby ensuring the safety of others. Otherwise, there is no merit in using social media tools and techniques to speculate about the applicability of a tweet to certain individuals or any group of people without tangible proof.  Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

قال ابن القيم: وعـلـيك بالتفصيل والتبيين فالإجمال والإطلاق دون بيان
قد أفسدا هذا الوجود وخبـطا الأذهان والآراء كل زمـان

“It is obligated to you to provide detailed explanations and clarifications, as generalisations and unrestricted (speech) without elaboration (clarification) have corrupted the existence and confused minds and opinions throughout all times”.

Matters about the repugnant and perilous characteristics of destructive partisanship, when referenced—whether explicitly or implicitly—in a particular region or among some people, may not be overlooked due to the speculative discussions and unfounded assumptions propagated by certain individuals and groups on social media. A pertinent illustration can be found in the case of Al-Allamah Rabee, as previously cited, concerning the adherents of the innovator, Abul Hasan Al-Misri, whom he knows and was able to challenge in a context and land where he faced no restrictions. Similarly, our Mashayikh in the West emulate this approach as they confront- whenever necessary- these dangerous issues, following the path established by the senior scholars. An example by Shaikh Abu Khadeejah:

https://abukhadeejah.com/the-principle-of-ikhwan-we-excuse-and-overlook-one-another/#:~:text=%E2%80%9CWe%20cooperate%20with%20one%20another,in%20that%20which%20we%20differ.%E2%80%9D

To begin with, for an individual who refrains from taking action due to the expectation of harm or a more significant detriment, or who is restricted by authorities in a particular region from criticising anyone except for the deviated groups they are permitted to address, it can be affirmed that their situation aligns with the perspective clarified by Al-Allamah Zayd Bin Hadi Al-Mad’khali, may Allah have mercy upon him as follows: “The obligation of refuting the Mukhaalif is not lifted from the scholar due to anticipation of harm unless it is harm he is not able to bear. Then (in this case), Allah does not burden a soul beyond what it can bear. The earth is not devoid of people of knowledge who will carry out refutation against the Mubtadi and the Mukhaalif”. [4]

Furthermore, regarding any upright individual who has been hindered by the schemes of ahlul bidah and the impact they can sometimes have on authorities who are genuinely unaware or see the need to curb arguments, we all know that they would seek advice – about the specific situation- from the senior scholars of the Ummah. Notable figures such as Al-Allamah Salih Al-Fawzan, Al-Allamah Rabee Bin Hadi, Al-Allamah Abdul Muhsin Al-Abbad, and Al-Allamah Abdul Aziz Aala Ash-Shaikh should be consulted, as they represent the senior scholars of this Ummah and possess the wisdom necessary to discern what will protect the adherents of truth in every region. However, would it be wise for such person or people- regardless of their status or knowledge – to meddle in the affairs of people of another country simply because they feel more secure and unrestricted? While it is not being suggested in this article that troublemakers cannot seek advice from such individual or individuals, however, what we have witnessed in this land is that quite a few individuals from abroad -who are attributed to knowledge – once rushed into specific disagreements and disputes in the West—either directly or indirectly—without the comprehensive understanding that the reputable and experienced senior Salafi teachers in the West possess regarding those specific matters. As a result, they ended up supporting those who deceive, those with a victim mentality, or those who attempted to evade accountability for their misconduct. Therefore, one should not enter into any affair haphazardly – if he truly desires rectification- until fully acquainted with all the specific details of a dispute or disagreement. Ali, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said: “When two men bring a case before you, do not decide in favour of the first till you hear what the other has to say, then you will know how to judge”. Ali said, “Since then, I have continued to judge (in accordance with that)”. [5]

May Allah bless our Mashayikh in the UK – Shaikh Abu Khadeejah and others – who are well-known for their unwavering commitment to unity. They constantly encourage us to forgive one another during personal disagreements and embrace everyone warmly, allowing us to share their perspectives before pursuing reconciliation to enhance brotherhood upon the Sunnah. There is no doubt that they have witnessed this careful deliberation and patience from the senior Scholars over nearly thirty years, especially when disputes arose. The recent observation by Shaikh Khalid bears witness to the unity and brotherhood in the UK that is as clear as the mid day sun. Listen here:

https://x.com/MasjdIbnSeereen/status/1831294851410767921?t=BtmLkClADWK10qCjpzkRXg&s=35

As for those who constantly and desperately seek to evade responsibility and utilise social media as a platform for scoring points, engaging in subtle jabs and digs while portraying themselves as victims, often manipulating narratives behind the scenes; aiming to create both direct and indirect connections that serve their agenda, we would like to remind them of the words of Shaikh Al-Islam Ibn Taymiyyah: “And Imaan is known about a man, just as all the states of his heart are known by way of his (outward) allegiances, enmities, his rejoicing, anger, hunger, thirst, and other such affairs. For these matters have certain outward binding necessities (lawaazim dhaahirah) and the outward matters necessitate inward matters. And this is a matter known, the people know this concerning the one that they have experienced and tested (jarraboohu wamtahinoohu)…”. [6]

And Allah knows best

[1] An Excerpt from”Tafsir as-Sadi

[2] https://rabee.net/audio/%D8%AE%D8%B7%D9%88%D8%B1%D8%A9-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%88%D8%A2%D8%AB%D8%A7%D8%B1%D9%87-%D8%A7%D9%84%D8%B3%D9%8A%D8%A6%D8%A9-%D9%88%D9%85%D9%88%D9%82%D9%81-%D8%A7%D9%84%D8%A5%D8%B3%D9%84/

[3] Majmoo 13/363-364]

[4] An Excerpt from “Al Ajwibah Al Mukhtasar Alaa As’ila Al-Ashrah” page 43

[5] Sahih at-Tirmidhi 1331

[6]Minhaaj-as-sunnah 8/475. Translated by Salafipublications.com on this link: https://www.salafipublications.com/sps/downloads/pdf/BDH050015.pdf

The Story of the Revelation – Day 6 Ramadhaan Reminder – Shaykh Fawzaan

Written by Salafi Dawah Manchester on . Posted in Articles, Featured, History of Islam, Ramadhan, Video, Worship - 'Ibaadah', Zuhd (Abstinence).

Being in seclusion was made beloved to the Prophet prior to his prophet-hood, this was known as laying the foundations as the early signs of prophet-hood. The Prophet would go to his wife Khadeejah (May Allah be pleased with her) and she would give him provisions enough to last for a long time for when he went to Cave Hira at the top of Mount Nur. He would sit there being in devout worship, and he would remember his Lord in this Cave at the top of Mount Nur which faced in the direction of the Ka’ba…

 

Holding the Mushaf in The Prayer – Shaykh Abdul Aziz Bin Baaz

Written by — Admin on . Posted in Fatawa-Rulings, Featured, Qur'aan, Ramadhan, Salaah - Prayer, Video, Worship - 'Ibaadah'.

What is the legislative ruling on a person who reads from the noble mushaf for taraweeh prayer in Ramadhan, or the night prayer outside of Ramadhan or the eclipse prayer, whilst a person is standing for the prayer and he has the mushaf with him and he reads the long chapters, which he was not able to memorise?

And when he prostrates he places the mushaf on the ground or a table which is close to him and when he stands he takes the mushaf with his hand and recites, and he does this until he has finished his prayer?

Is this also allows in the obligatory prayers?

Benefit us, May Allah benefit you.

What is the Meaning of Hizbiyyah and What is The Ruling Upon It? Shaykh Ubaid Al Jaabiree

Written by Salafi Dawah Manchester on . Posted in Bid'ah (Innovation), Deviated Callers & Individuals, Fatawa-Rulings, Featured, Innovations In Islam (Bidah), Methodology - 'Manhaj', Video.

A questioner from Germany asks:

“What is the definition of Hizbiyyah and what is its ruling?”

Watch the video for the answer.

Your question O my child from Germany is composed of two parts. The first: concerning the meaning of hizbiyyah and I say you have done well for asking this question. So hizbiyyah is to unite and side with an individual, individuals or a group other than Ahlus-Sunnah wal-Jamā’ah. And it’s possible (the people of hizbiyyah) side themselves with a number of groups. So you find one of them for example, uniting with Jamā’atu-Tablīgh, Jamā’atul-ikhwān, Jamā’atul-jihād or other than them from the present day da’wah affiliated groups that are all deviated and misguide people.

I say this without any reluctance, as this is what I profess as my religion before Allāh.

So you find him (a person of hizbiyyah) making his friendship and allegiance towards those who side with him, a groups of people, a single individual or various individual persons.  He builds his allegiance and enmity based on them.

It was this that Shaykhul-Islām – may Allāh have mercy upon him – signified with his saying, “And whosoever raises for the people a man for whose sake friendship and enmity is formed, then he is  from those who have divided their religion and split into sects” and with this detailed explanation – if Allāh wills – I think you have understood the meaning of hizbiyyah. It is taken from (the word) tahazzub (to form partisanship).

As for the second part and that is your question concerning its ruling – it is an innovation and misguidance. So whoever sides himself with other than the Salafis – and they are the People of Hadīth (prophetic narrations), Ahlul- Athar, (people of narrations), the Victorious Party, the Saved Sect, the People of Sunnah and Jamā’ah (unity).

So this is the reality of despicable hizbiyyah and (one who falls into it) is from those who have divided their religion and split into sects.

Advice for a Person who is Immersed in Desires and Doubts – Shaykh Rabee

Written by Amjad Khan on . Posted in Articles, Basics, Fatawa-Rulings, Featured, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

What is your advice, may Allah preserve you, for one who has fell into the sea of desires and doubts?

My advice, for him is to repent to Allah and that he recalls the statement of Allah the Blessed and Most High,

Say: “O ‘Ibâdî (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allâh, verily Allâh forgives all sins. Truly, He is Oft-Forgiving, Most Merciful (Az-Zumar: 53)

Therefore, even if you were swimming in a sea of disbelief, you have indeed performed good, by way of repenting to Allah the Blessed and Most High, because the door of repentance is open for all of the servants. So, upon him is to repent to Allah and return to the truth.

Source an audio with title: Asbaab al-Inhiraaf wa Tawjeehaat Manhajiyyah: from Shaykh Rabee’s  (hafidahullah) official website.

22 Benefits Extracted By Shaykh al-‘Uthaymīn from the Verses of Fasting (Al-Baqarah:183-186)

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Featured, Qur'aan, Worship - 'Ibaadah'.

‎يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who believe! Observing As-Ṣaum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqūn (the pious – see V. 2:2).

‎أَيَّامًا مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

[Observing Ṣaum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskīn (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.

‎شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

The month of Ramaḍān in which was revealed the Qurān, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Ṣaum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Ṣaum (fasts) must be made up] from other days. Allāh intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allāh [i.e. to say Takbir (Allāhu-Akbar; Allāh is the Most Great) on seeing the crescent of the months of Ramaḍān and Shawwāl] for having guided you so that you may be grateful to Him.

‎وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My slaves ask you (O Muḥammad ṣallallāhu alaihi wa salam) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

Shaykh Muḥammad Ibn Ṣālih al-‘Uthaymīn(raḥimahullāh) extrapolates 22 benefits from the 4 āyāt of Al-Baqarah:183-186:

  1. The obligation of fasting Ramaḍān upon this nation.
  2. That fasting was obligatory upon those who came before us from other nations.
  3. The importance of fasting, since it was obligatory upon all of the nations.
  4. The tremendous wisdom of fasting is to attain the Taqwa of Allāh (The Mighty & Majestic).
  5. That fasting is an easy obligation; in that it is not performed for years or months; rather it is only for a fixed number of days, specified for this nation during the month of Ramaḍān.
  6. Fasting is not obligatory to be performed by the sick person, who fasting is difficult upon, or the traveller.
  7. At the beginning of the obligation of fasting, the people had the choice between fasting or feeding a person, this was to make it easy for the people and to allow them to adjust to the obligation of fasting.
  8. Affairs wherein there is difficulty on the souls, then there is wisdom in the Islamic legislation in progressing gradually.
  9. The specifying of Ramaḍān for the obligation of fasting upon this nation.
  10. The wisdom behind specifying Ramadhan for fasting, is that the Qurān was revealed in it.
  11. The virtue of the Qurān, due to that which is mentioned of its tremendous characteristics.
  12. An exhortation and encouragement to return to the Qurān for whosoever desires guidance and beneficial knowledge.
  13. Clarification that Allāh wants for this nation, ease in their religion.
  14. Affirmation of the Will of Allāh (The Mighty & Majestic).
  15. Allah wants from us to complete the period (of fasting) and to glorify him due to Him guiding us.
  16. It is obligatory to make up the amount of fasts that were not kept in Ramadhān, even if it was 29 days (of fasts to catch up).
  17. Carrying out and establishing acts of worship is from showing thanks and gratitude to Allah (The Most High).
  18. Allah blessing upon his servants by clarifying that which they asked about Him.
  19. Allah is close to His servants by way of His Vast Knowledge of them.
  20. Allah answers the call of the supplicant, who supplicates to Him, when he supplicates to Him with sincerity and truthfulness.
  21. The obligation of seeking after the answering of a request of Allāh to your supplications and having ēmān in Him.
  22. Seeking Allāh’s response and answering of your request and having ēmān in Him is guidance and a cause of guidance in all deeds.

Al-ilmām bi b’ad Āyāt al-Ahkhām Tafsīran wa Istimbātan Pgs. 256-257

Distinguishing Characteristics and Virtues of Ramadhān – Shaykh Sālih al-Fawzān

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Fasting, Featured, Islamic Jurisprudence - 'Fiqh', Purification of The Soul, Ramadhan, Salaah - Prayer, Worship - 'Ibaadah'.

Shaykh Sālih al-Fawzān said,

Indeed the virtues of the month of Ramadhān are numerous, from them are the following:

1. A Pillar of Islām is Performed in Ramadhān.

Allāh has specified Ramadhān for the performance of a pillar (fasting) from the pillars of Islām. This is sufficient to show us the nobility and virtue of this month.

2. The Qur’ān was Revealed in Ramadhān.

The month of Ramadan in which was revealed the Qur’ān. (Al-Baqarah: 185)

This is a tremendous virtue, this time was designated for the revelation of the greatest book (the Qur’ān) from the books of Allāh.

A benefit taken from this is that the recitation of the Qur’ān during this month has a greater virtue than any other month. Even though it is desirable for the Muslim to be plentiful in recitation of the Qur’ān in every month, however in this month, the month which the Qur’ān was revealed in, the month wherein Jibreel (alayhis salām) would come and review the Qur’ān with the Prophet (sallallāhu alaihi wa salam), this month has tremendous virtue in reciting the Qur’ān.

All year round the reward for one letter is ten rewards, however during Ramadhān this is multiplied.

3. The Night of Decree is in Ramadhān.

This month has within it, a night which is better than a thousand months. So whosoever prays and worships Allāh upon this night, seeking his reward, then he will be rewarded with the equivalent of 1000 months. And if we calculated this in years it is more than 80 years, all of that time being as if a person was in the worship and obedience of Allāh.

4. Rewards are Multiplied during Ramadhān.

From the virtues and excellent qualities of this month, is that righteous deeds are multiplied in reward many times over, more than in any other month, this is due to the nobility of this month.

5. Tarāwīh is Specified during Ramadhān.

Allāh specified this month with the establishment of the Tarāwīh prayer -which is prayed in congregation in the masājid – and this does not take place in any other month. This shows us Ramadhān’s virtue and great status with Allāh.

6. Gates to Paradise are Open and Gates to the Fire are Closed

During Ramadhān the gates to Jannah are opened to accept righteous actions and their performers, whilst the gates of the fire are closed and disobedience and sinning becomes less during this month.

7. The Devils are Chained and Shackled.

Allāh restrains the devils from the believers during this month, therefore, they do not cause corruption to their worship, because of this you will find the people striving upon acts of worship, even those who are normally lazy and negligent throughout the rest of the year. You will see them striving upon acts of worship during Ramadhān, this is something clear (and well known).

This is because the devils are shackled away from the people of ēmān. As for the disbelievers and hypocrites, then indeed the shayātīn have authority over them in Ramadhān and other than it.

We ask Allāh (Mighty and Majestic) to bless us all, with the good and blessings of Ramadhān, and to make us all from those who take benefit from its virtues and rewards, and we ask that we are not prevented from its virtues and rewards, nor are we prevented from performing righteous actions in this month or other then it.

Abridged and Paraphrased from Shaykh Fawzāns Majālis Shahr Ramadhān al-Mubārak pgs 8-11

The Imam should consider the conditions of the weak, elderly and other than them during all Prayers – Al-Imam ‘Abdul ‘Aziz ibn Baz

Written by Salafi Dawah Manchester on . Posted in Basics, Fasting, Fatawa-Rulings, Featured, Ramadhan, Salaah - Prayer, Worship - 'Ibaadah'.

The Imam ‘Abdul ‘Aziz ibn Baz said:

This is a sought-after affair in all the prayers; in taraaweeh and in the (five daily) compulsory prayers, due to his statement (sallallahu alaihi wa salam), 

Whoever of you leads the people (in prayer), then lighten it, for indeed amongst them are the weak and the young and those with needs. (Bukhari & Muslim). 

Hence, the imam considers those being led in prayer and is gentle with them regarding the taraaweeh (in general) and during the last ten nights. This is because people are not all the same (in ability, strength and eeman), people differ, therefore it is a must for the imam to consider their situation, and to encourage them to come and to attend; when he lengthens (the prayer) it becomes difficult upon them and they become averse from attending. 

So, it is a must for him to consider that which will be a means of encouragement for them to attend, and make them desirous of attending the prayer, even if this is by shortening and not lengthening. 

A prayer wherein the people have khushoo and are at peace during it; even if short is better than a prayer which causes the lack of khushoo and causes annoyance, and negligence.

Majmoo’ Fataawa wa Maqaalat Mutanawiyya – Shaykh b. Baz Vol.11 Pgs. 336-337

Does Allah Love You? – Shaykh ‘Abdul Mohsin al-‘Abbaad

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Bid'ah (Innovation), Featured, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq'.

Does Allah Love You?

Shaykh ‘Abdul Mohsin al-‘Abbaad mentioned in explanation of the verse:

‎قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad) if you (truly) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aali Imraan: 31)

“Meaning, you have received more than you desired by loving Him, i.e. Allah loves YOU, and this is greater than you loving Him.

Some wise scholars said:

The issue isn’t that you love (Allah), indeed it is only that you are loved (by Allah).

Al-Hasan Al-Basri and other than him from the Salaf said:

A people claimed to love Allah so he tested them with this verse:

‎قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad) if you (truly) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aali Imraan: 31)

This is why some of the Salaf named this verse: aayatul imtihaan and ikhtibaar (Verse of Examination).

Min Kunooz al-Quraan al-Kareem, Tafseer Aayaat min al-Kitaab al-Azeez ( Kutub wa Rasaa’il ‘Abdul Mohsin vol.1 pg. 196)

Reflect deeply upon these tremendous words and contemplate upon your inner belief or possibly outward claims to love Allah and His Messenger.

Are you worshipping Allah sincerely?

Are you following the prophet (sallallaahu alaihi wa salam) in all possible ways (statements, actions and manners)?

Or are you opposing the commands of Allah and the guidance of His final messenger (alayhis salaatu was salaam)?

‎قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad) if you (truly) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aali Imraan: 31)