In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Definition of Christian Zionism
Christianity and Zionism have been defined separately in previous discussions. In this section, we will define Christian Zionism as a composite term. According to the Jewish Encyclopedia, Christian Zionism is described as “the active support from Christians for such a movement – namely, Zionism.” Christianity serves as a strong supporter of Jewish Zionism. Walter Riggans, the Secretary General of the Christian Embassy, characterised it by stating, “Any Christian who supports the Zionist goal of the State of Israel, its army, government, and culture…” thereby outlining the various forms of support for the State of Israel. When examining this term among Arab writers, it becomes evident that their opinions and studies vary significantly, both in terms of nomenclature and definition, leading to two distinct perspectives.
The first perspective accepts the term as it is, defining it as: “A collection of Zionist beliefs prevalent among Christians—particularly among the leaders and followers of Protestant churches—aimed at supporting the establishment of a Jewish state in Palestine as a historical and religious right for the Jews. This support is provided both directly and indirectly, based on the notion that the return of the Jews to the Promised Land—Palestine—serves as evidence of the truth of the Torah, the fulfillment of time, and the Second Coming of Christ.” It is a new ideology characterised by the alliance between Christian Zionists and Jews. A key aspect of this belief is that Jesus Christ was Jewish, which leads these Christians to support and align with the Jewish community in their efforts to establish a greater state. This endeavor is seen as necessitating the expulsion of Arabs and Muslims from the land of Palestine, allowing for the construction of the temple in anticipation of the arrival of the awaited Messiah. [Footnote a]
The second perspective rejects the acceptance of the term “Christian Zionism” as it stands, due to its generality and the implication of a universal Zionism that is continuously supported by Christianity. Consequently, it views this term as a “literalist movement that subjects sacred texts to its own desires, utilising Christian rhetoric to obscure its secular colonial political agenda.” There are numerous influential Christian figures who have expressed their inclination towards Zionist thought, and it is noteworthy that the term “Christian Zionism” was first employed by Herzl. The previous perspectives indicate that Christian Zionism has been characterised at times as a political movement and at other times as a religious call that gained traction within Protestant circles.
The most comprehensive definition, as Allah knows best, is that Christian Zionism is: A strict Protestant religious and political doctrine that asserts the necessity of establishing a state for the Jews in “Palestine,” viewing it as both a religious and historical right. This belief is rooted in the fulfillment of biblical prophecies and serves as a precursor to the second coming of Christ, who is expected to reign over an earthly kingdom for a thousand years. [Footnote b]
The reason behind the support of these Christian Zionists for Israel lies in their belief in the connection between the modern state of Israel and the biblical Israel. Christian Zionists hold that their support for the Jewish people is a religious obligation and a necessary prerequisite for the second coming of Christ. From the preceding discussion, we can conclude that Christian Zionism, which has its roots and development in Protestantism, relies on a literal interpretation of certain biblical texts. This perspective places “Jerusalem,” “the Holy Lands,” and “Israel” at the center of the divine plan that, according to their claims, God orchestrates concerning its past, present, and future. The Balfour Declaration, issued by leaders of Christian Zionism, serves as a clear illustration of the concept, nature, and agenda of Christian Zionism, as indicated in the introduction of the declaration:
We, the delegations gathered here from various countries and representatives of diverse churches in this small hall, come together in the same space where Dr. Theodor Herzl convened the first Zionist Congress 88 years ago, laying the foundation for the rebirth of the State of Israel. We have assembled to pray and seek the Lord’s favor, to express our profound faith, and our deep passion for Israel—its people, land, and beliefs. We stand in solidarity with Israel, fully aware that, after enduring immense suffering, the Jewish community continues to confront hostile and destructive forces reminiscent of those faced in the past. As Christians, we recognize that the Church has historically failed to support the Jewish community throughout their suffering and persecution. Today, we unite in Europe, marking forty years since the Holocaust, to express our solidarity with Israel and to discuss the nation that was born here in Basel. We firmly declare, “Never again,” to any forces that could lead to a resurgence or repetition of a new Holocaust against the Jewish people”.
This introduction summarizes the stance of Christian Zionists towards Jewish Zionists, highlighting their ongoing support due to the alleged suffering endured during the Nazi Holocaust. Consequently, these Christians encourage Jewish Zionists to collaborate with them in order to please God. This sentiment is reflected in a statement that also expresses:
“We congratulate the State of Israel and its citizens on the numerous achievements accomplished in less than four decades. We urge you to remain strong in your faith and to draw upon God’s power in facing the challenges ahead. We lovingly implore you to strive towards your aspirations, and you must recognize that it is solely by God’s hand that you have reclaimed your land and been gathered from exile, in accordance with the prophecies found in sacred texts.”
The effort to overcome the challenges faced by Jewish Zionists in their quest to return to Palestine is, according to their beliefs, supported by divine approval. Consequently, Christian Zionists are urged to collaborate with Jewish Zionists to please God. This sentiment is reflected in the introduction: “We call upon all Jews around the world to immigrate to Israel, and we encourage every Christian to support and assist their Jewish friends in every free step they take, inspired by God.”
Consequently, the Christian Zionists are those Christians who believe in Zionist ideologies advocating for the settlement of Jews in Palestine. They adhere to the millennial doctrine, which posits that the awaited Messiah will reign over the world for a thousand years, during which justice and peace will prevail. This significant movement in the United States comprises approximately seventy million individuals who play a substantial role in shaping American politics and supporting the Zionist project in accordance with biblical prophecies that regard Palestine as the “Promised Land.” Thus, they contribute to hastening the return of the Messiah. James Inhofe, a member of the U.S. Senate, stated, “Israel must retain the West Bank because the Lord has commanded it.” The support of Christian Zionists for Jewish Zionists is presented as an execution of divine will, as they assert. [Footnote c]
[Footnote a]:
Encyclopeadia Judaica, Volume 16, pages 1152-1153. Churches of the Middle East and Current Challenges: page 175. Refer to: Christian Zionism by Abdullah Al-Hassan: page 51. Non-Jewish Zionism: page 10, and the Religious Dimension: page 12.
[Footnote b]:
Refer to: Christian Zionism by Abdullah Al-Hassan, page 53. Refer to: Non-Jewish Zionism, page 10. As articulated by Dr. Abdul Wahab Al-Masiri, may Allah have mercy on him, in his book: Zionist Lies, page 90. Such as Balfour, Palmerston, and others. Refer to: Religion in American Policy, pages 16-17. Refer to: Non-Jewish Zionism, page 10; The Religious Dimension, page 12; The Jewish Messiah, page 115; and Israeli Extremism, page 43.
[Footnote c]:
The religious dimension is discussed on page 12. 2. For further details, refer to the introduction of Christian Zionism by Al-Samak on page 1. 3. Additional insights can be found in “For the Sake of Zion” on page 49. The term “Holocaust” originates from Greek, meaning “complete sacrifice,” and it refers to the torture and extermination of Jews by the Nazis. Initially, it was a religious term denoting a sacrifice offered to the Creator, which was then burned. Zionist scholars such as Safran, Fein, and Brecher have employed the term “burnt offering” to describe the intensity of ideological conflicts in Israel, which resemble, in some respects, the most sacred rituals of burnt offerings presented on the altar of God. For more information, consult the Encyclopaedia Judaica, Vol. 16, p. 101, the Encyclopaedia Britannica, Vol. 13-14, pp. 1086-1087, and the Encyclopedia of Concepts, p. 423, as well as “The Zionist Apartheid,” pp. 172-173. To verify the occurrence of the extermination of Jews by the Germans, refer to the following sources: “Clearing Hitler of the Holocaust Charge,” “How the Jews Created the Holocaust?” and “The Awakening.” 2. Declaration of the International Christian Zionist Leadership Conference, Basel (Switzerland), August 27-29, 1985, as cited in the religious dimension. 3. Declaration of the International Christian Zionist Leadership Conference, Basel (Switzerland), August 27-29, 1985.
Declaration of the International Christian Zionist Leadership Conference, Basel (Switzerland), August 27-29, 1985: as referenced in the religious dimension. (2) See: Christian Sects and Denominations, p. 319; Israeli Extremism, p. 43; Christian Zionist Organizations, p. 7; and the article by Dr. Osama Al-Hakeem titled “Christian Zionism Established What is Known as Israel and Continues to Support It,” published online on April 12, 2004: as cited in New Zionists, p. 108. (3) Refer to: Israeli Extremism, p. 43. (4) Refer to: The Armageddon Myth, pp. 324-325. (5) p. 325.
An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 1/99-103 By Jawharah Bint Muhammad Jam’aan Al-Qahtani.
NB: The information presented in this article is derived from the findings of the researcher. While she has made significant efforts to include numerous references and viewpoints, it is important to acknowledge that no text, apart from the Qur’an and Sunnah, is entirely free from errors, omissions, or lapses in memory on the part of any researcher. The information articulated in the article reflect the researcher’s personal views, and not all assertions can be independently verified by the individual who published this article (Abdullah Jallow). Therefore, those who find the information unsatisfactory are encouraged to conduct additional research or reach out to the author for further clarification. Nonetheless, the existing knowledge regarding Zionism in contemporary times is substantial, particularly in light of over seventy years of oppression faced by the Palestinians.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Before the term “Zionism” was widely recognised, it is important to note that Nathan Birnbaum was among the first to employ this term. He used it as a political alternative to Jewish nationalism, with a specific intention to suggest the sanctity of this movement by associating it with Mount Zion. His aspirations were likely realised during the “Baal” conference in Switzerland. Furthermore, he was aware of the historical use of the term “Zion” by the Christian church, which politically bolstered the Jewish quest for a national homeland in Palestine.
Zionism was defined at the Basel Conference in Switzerland in 1897 as “the movement of the Jewish people towards Palestine.” However, this definition, along with other definitions provided by Jewish authors, appears to be varied and not consistently aligned, which can be attributed to the complexity of understanding this movement. Nevertheless, all definitions and explanations—whether from Jewish writers or others—concur on the necessity of establishing a national homeland for the Jews in Palestine. Among these explanations and definitions is what is noted in the British Encyclopedia.
The Jewish community aspires to redeem Israel, unite the people in Palestine, restore the Jewish state, rebuild the Temple, and establish the throne of David in Jerusalem, with a ruler from the lineage of David. However, this merely illustrates one of the objectives of this movement, among its various aims. The Jewish Encyclopedia defines it as: “The Jewish movement aimed at the resettlement of Jews in the land of Israel and the revival of an independent Jewish nation, founded by Herzl.” Nevertheless, this definition, like the previous one, is limited and lacks certain aspects. This movement seeks to extend its influence over the Arab East, from the Nile to the Euphrates, encompassing not just the area of Palestine but the broader region, which they refer to as Greater Israel. A more comprehensive definition, as understood, is that Zionism is a political and colonial movement that draws its foundations from the doctrines of the (distorted) Torah and the laws of the Talmud. It aims to unite Jews from around the world in an independent state, ultimately establishing Greater Israel by exerting control over the Arab East, with Jerusalem as its center. Thus, it becomes evident that Zionism is a political movement rooted in (distorted) religious principles found in the Torah and Talmud, aimed at creating a homeland for the Jewish people. [1]
Zionism derives its name from “Mount Zion,” one of the four mountains located in Palestine. This site was originally inhabited by the Jebusites until it was captured by King David, who established a house for the Lord there. Subsequently, his son Solomon completed the construction, leading to the term “Zion” being associated with the city of Jerusalem and, eventually, the entirety of Palestine. Regarding the etymology of the term “Zion,” scholars have proposed two main theories. The first theory suggests that its roots are found in Hebrew biblical texts, as evidenced by certain passages in the Old Testament.
The king and his men journeyed to Jerusalem, where the Jebusites inhabited the land. David captured the stronghold of Zion, which became known as the City of David. He established his residence there, and his stature grew as the Lord of Hosts was with him. As for me, I have anointed my king upon Zion, my holy mountain. Sing praises to the Lord who dwells in Zion; declare His deeds among the nations, for He demands justice. The Lord has chosen Zion; He has desired it as His dwelling place. In the latter days, the mountain of the Lord’s house will be established as the highest of the mountains and will be exalted above the hills. All nations will stream to it, and many peoples will say, “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that He may teach us His ways and that we may walk in His paths; for the law will go forth from Zion, and the word of the Lord from Jerusalem.” The second opinion is that it is of Canaanite Arabic origin. Zion refers to three locations as interpreted by the Jews: first, it denotes the city of the great king, which refers to Jerusalem itself; second, it is the name of a fortress designated by the Prophet David in the city of Jerusalem; third, it refers to a mountain located to the east of Jerusalem. [2]
Objectives of Zionism
Zionism has several objectives that it seeks to achieve, and it is noteworthy that it has accomplished a portion of these since its inception to the present day. This progress is a result of the circumstances that Zionism has encountered and the various phases it has undergone. It is important to highlight that these objectives have evolved in association with those circumstances and phases, which can be categorised into three distinct stages.
The initial phase: Prior to the establishment of the State of Israel
This was the preparatory stage that Zionism sought to implement, having planned for its outcomes for a considerable period. These plans have been in place for a long time, rooted in the ideas embraced by the early Zionists, who aimed to return to the Promised Land, which they claim as their right. Their justification is based on references found in the Old Testament: “And Abram passed through the land to the place of Shechem, to the oak of Moreh; and the Canaanites were then in the land. And the Lord appeared to Abram and said, ‘To your offspring, I give this land.’ So he built there an altar to the Lord who had appeared to him.”
They believe that their claim to “Palestine” is a legitimate religious right granted to them by divine promise. This assertion of divine promises regarding their ownership of “Palestine” has been reiterated multiple times. They make various efforts to establish this. These endeavors began with the convening of the first Zionist Congress in Basel, Switzerland, in 1897, under the leadership of Theodor Herzl.
Phase Two: Establishment of the State of “Israel”:
This phase is characterised by the establishment of a Jewish state in Palestine, which later became known as Greater Israel. This occurred when the State of Israel was officially recognised in 1948.
The third phase following the establishment of the State of Israel is characterised by the persistent ambition of Zionists who ascribe to Judaism to exert control over the entire world. This sentiment was articulated by some who suggested that Zionists seek to persuade the rest of the world that the national consciousness of the Jews is realized through the creation of a state in “Palestine.”
They argued that Zionists are deceiving others, as their true aim is global domination. This control manifests in several ways:
Political: This aspect involves the recruitment of high-ranking officials from various countries, employing diverse strategies to gain international support. Consequently, this reassures their own group. A notable instance of this was the acquisition of the Balfour Declaration, which granted them a national homeland in Palestine.
Economic: The essence lies in the primary tool of the economy and its driving force, which is money; it is perceived as the sole means to achieve their desires.
The intellectual aspect is reflected in the use of propaganda through effective media channels, which include: Zionist and social organizations, radio, cinema, and news agencies. Moreover, they do not limit themselves to these methods, they also attempt to obscure the truth in order to mislead as many people as possible. This is evident in Herzl’s acknowledgment that “the noise is everything, and that noise leads to great actions,” as it captures attention and leads to weakness and vulnerability.
Military: This is regarded as the final stage of control over populations, following political, economic, and ideological dominance. It involves preparing the army to combat the opponents. This characteristic is notably prominent among them, as they are known for instigating wars and conflicts. [3]
Zionist Beliefs
To effectively present these beliefs, it is essential to first outline the key tenets held by Zionists, followed by an examination of the supporting elements that have influenced the transition of these religious foundations into the political realm, ultimately leading to the emergence of contemporary Zionism. One of these beliefs is the promise of returning to the Promised Land, that God promised the descendants of Abraham, peace be upon him, the return to the Promised Land, which stretches from the Nile to the Euphrates. This principle is firmly rooted in their Torah, where it is stated that the Lord said to Abraham, peace be upon him, “To your offspring, I give this land, from the river of Egypt to the great river, the Euphrates.”
Secondly, they consider themselves the chosen people of God, believing in their superiority over other nations and their exclusive relationship with their deity, Yahweh. This belief supports their view of subjugating the world under their authority, as referenced in the Torah, which states that foreigners will tend their flocks and serve them, while they will be called priests of the Lord and will consume the wealth of nations. This conviction has fostered a sense of isolation, leading to their reluctance to integrate with other communities. Thus, in the perspective of “Israel,” encompasses religion, ethnicity, and nationality, prompting a shift towards national consolidation and the adoption of Hebrew as the language of “Israel,” rather than aligning with the nations and ethnicities in which they were raised. Consequently, Judaism has evolved into Zionism.
Thirdly, they believe that the return to the Promised Land will only occur through the awaited Messiah, a king from the lineage of David, peace be upon him, who will come to redeem them and exact vengeance on their enemies, granting them dominion over the world.
The Relationship Between Zionism, Judaism, and Christianity
Researchers and writers have differing opinions regarding the nature of the relationship between Judaism and Zionism, with two primary viewpoints emerging. One perspective asserts that there is no distinction between the two, suggesting they are essentially two sides of the same coin. According to this view, every Jew is a Zionist, and every Zionist is a Jew; however, it is not necessary for every Zionist to be Jewish, as support for immigration to Palestine has also come from Western Zionists.
The second point is the distinction between Zionism and Judaism; Judaism is a religion, while Zionism is a political movement. The relationship between the two is one of generality and specificity; every Zionist is Jewish, but not every Jew is a Zionist. The more accurate perspective on the matter, and Allah knows best, is that not every Zionist is a Jew, nor is every Jew a Zionist. There are Jews who oppose Zionism and do not see the necessity of gathering Jews in “Palestine”; they believe that their return and consolidation there could lead to their punishment. These individuals are Jews who do not identify as Zionists.
The assertion that not all Zionists are Jews is based on the existence of Christian Zionists, who align with Jewish Zionists in the belief that the gathering of Jews in Palestine is essential. They view this gathering as a precursor to the Second Coming of Christ. While they support Jewish Zionists, their motivation is not rooted in affection but rather in the fulfillment of their own religious doctrine regarding the establishment of Christ’s earthly kingdom. These individuals are referred to as Christian Zionists. [3]
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[1] Footnote: Nathan Birnbaum, born in 1864 and died in 1937, was an Austrian Jewish writer raised in a Hasidic family. He was one of the founders of the “Kadima” organization and later joined the “Agudat Israel” group, ultimately becoming an opponent of Zionism. He published an article critiquing Jewish emancipation through integration with other nations and served as the editor of several Jewish Zionist newspapers. Refer to the diaries of Herr Nitzel, p. 511, and the Dictionary of Zionist Terms, p. 66. Encyclopaedia of Judaica, vol. 16, p. 1032:
Mount Zion: A commonly used name that refers to the city rather than the hill itself. “Zion” denotes the eastern hill of “Old Jerusalem,” which is the site of the city of the Jebusites that was conquered by Prophet King David, peace be upon him, of Bani Israel. On this hill are located the “Temple of Prophet Sulayman” and the “Al-Aqsa Mosque,” as well as the “Dome of the Rock.” Refer to: Biblical Encyclopaedia, p. 54/5, and the Dictionary of Major Religions, p. 816, and Al-Munjid in the Names, p. 349. See Zionism between Religion and Politics, p. 25, and the Biblical Background, p. 98.
Basel, a city in northern Switzerland, is known for its resources, including coal and salt. Its agricultural products are minimal, but it has factories for iron, copper, and steel, and exports cattle, hides, ghee, and more. Refer to: Encyclopaedia, p. 95/5, and Al-Munjid in the Names, p. 105. (6) Switzerland: A federal republic located in Central Europe, with Bern as its capital. Its agricultural products are limited. Crops such as grains, sugar beets, potatoes, and grapes, along with industrial products including machinery, watches, and paper. Refer to: Encyclopedia: 258/10-260, and Al-Munjid in the Sciences: p. 318.
Palestine is an Arab state located on the eastern coast of the Mediterranean Sea, with Jerusalem as its capital. It is home to Al-Aqsa Mosque, the first qibla and the third holiest site in Islam. The region has experienced historical circumstances that have led to periods of colonization and independence. Its agricultural products include citrus fruits, cotton, and grains, while its industrial outputs consist of electronic devices and paper. Refer to: Al-Ma’aref Encyclopedia: 1309/2-1310, and the Global Arab Encyclopedia: 437/17-442. Refer to: Zionism and its Entity Israel: p. 22, From Judaism to Zionism: p. 191, The Zionist Myth and the Palestinian Uprising: p. 27, The Zionist Conspiracy Against the World: p. [missing], and Zionism and its Eastern Subjects: p. 9. Refer to: Zionism as a Racist Movement: p. 27, and The Origins, Organizations, and Activities of Zionism: pp. 26-27. (4) Refer to: The Zionist Idea: p. 505, citing Zionism, Israel, and Asia: p. 20, and Reconsideration.
Jerusalem, known as “the capital of Palestine,” is also referred to as “Old Jerusalem” or “Al-Quds.” It holds sacred significance for Muslims, Christians, and Jews alike, as it is the site from which the Prophet Muhammad ﷺ ascended to heaven during the Night of Ascension. The city is home to Al-Aqsa Mosque, the first qibla and the third holiest site in Islam. Christians revere it due to its association with Jesus Christ, while Jews honor it for its connections to Kings David and Solomon. Refer to: Al-Munjid in Al-A’lam: p. 434, and the Arab Encyclopedia: 86/18. Encyclopaedia Britannica, Vol. 12, pp. 92-923: 1) see also (3) Theodor Herzl, born in 1860 and deceased in 1904, was a Hungarian Jewish writer and the founder of the Zionist movement. He recognized that the Jewish question could be addressed through political means; thus, he sought to attract wealthy individuals to join the political Zionism movement and aimed to engage the Israeli masses. He convened several conferences to establish the foundations of Zionism and its implementation strategies. His notable works include “The Jewish State” and “The Promised Land.” Refer to: Dictionary of Zionist Terms: pp. 154-155, and Al-Munjid in Al-A’lam: p. 594. Encyclopaedia Judaica, Vol. 16, pp.1033-1153: 4) see also (5)
The Nile is the longest river in the world, located in East Africa. It originates near the equator and flows into the Mediterranean Sea. The Nile Valley and Delta are considered among the most fertile agricultural lands globally. [An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 65-68]
Footnotes 2: The terms “Zion,” “Moriah,” “Akra,” and “Beyt Dinah” were mentioned by Abdul Samir Al-Harawi in his book “Zionism Between Religion and Politics,” page 218.
For further reference, see “Dictionary of Zionist Terminology,” page 380; “Zionism Between Religion and Politics,” page 25; “Zionism and its Progeny Israel,” page 22; and “Secret Relations,” page 83. The Jebusites were a Canaanite tribe that inhabited Jebus – Jerusalem. They were attacked by Joshua, who killed their king. They managed to maintain their fortress even after being expelled by David, peace be upon him. The area of Jebus was confined to the southeastern mountain, which later became known as “Zion” or “Jerusalem.” Some Jebusites continued to practice Judaism until the return from the Babylonian exile. For additional information, refer to “The Bible Dictionary,” pages 1052-1053, and “The Biblical Encyclopedia,” volume 8, page 246. For more details, consult “The Bible Dictionary,” page 558; “The Biblical Encyclopedia,” pages 54-55; “Dictionary of Zionist Terminology,” page 380; and “Dictionary of Christian Faith,” pages 300-301. For further insights, see “The Bible Dictionary,” page 558, and
“The Biblical Encyclopedia,” page 54.
The Second Book of Samuel, chapters 6:5-10.
The Book of Psalms, chapter 6:2.
The Book of Psalms, chapters 11:9-12.
The Book of Psalms, chapter 132:13.
The Book of Isaiah, chapters 2:2-3.
Refer to the Biblical Encyclopedia, page 54/5, and the Dictionary of Major Religions, page 816. See also Zionism in Brief, page 14.
[Footnote 3]: Refer to: Zionism between Religion and Politics: p. 15, Zionist Activity: p. 51, and New Zionists: p. 93.
Zionism between Religion and Politics: p. 24.
The Origins and Organizations of Zionism: p. 34, and Methods of Intellectual Invasion: p. 154.
Shechem: a Hebrew name meaning “shoulder” or “ridge,” is a city located in central Palestine, featuring a wall at the foot of Mount Gerizim. It was inhabited by the Canaanites and is currently known as Nablus, situated north of Jerusalem.
The Bible Dictionary: pp. 514-515, and the Biblical Encyclopedia: 0538/4.
The name Canaanite translates to “oak of the teacher,” and it refers to a location near Shechem. It is likely that the oak of Moreh is where Jacob buried the idols
The Bible Dictionary, p. 930, and the Biblical Encyclopedia, pp. 242-243.
The Canaanites: Inhabitants of the land of Canaan, they are among the earliest Semitic peoples who settled in the western part of Palestine, Phoenicia, and Syria. The Hebrews imposed tribute upon them, and the Canaanites specialized in trade.
The Bible Dictionary, p. 790, and The Encyclopedia of Names, p. 470. Book of Genesis: 6:12-7
Methods of Intellectual Conquest, p. 155.
Palestine and the Jews, p. 226. Zionism between Religion and Politics, p. 16.
The Origins and Organizations of Zionism, p. 30.
From Judaism to Zionism, p. 204.
Methods of Intellectual Conquest, p. 162
A Brief Overview of Zionism, pp. 48-50.
Balfour was born in 1848 and died in 1930. He was a British political thinker known for his conservative views and Christian Zionism. He is best remembered for the Balfour Declaration, issued by the British government in 1917, which bore his name. Balfour was deeply influenced by the teachings of the Old Testament, particularly in their literal Protestant interpretations. He became engaged with the Jewish question during the influx of Eastern European Jewish immigrants to Britain. He met with the Zionist leader Chaim Weizmann and was impressed by him, providing support for Zionism during the peace conferences held after the war, which established mandates in the region.
Methods of Intellectual Invasion, p. 164, and Zionism in Brief, p. 65.
Zionism between Religion and Politics, p. 66.
Methods of Intellectual Invasion, p. 163, Zionism in Brief, pp. 74, 79-78, and Us and Zionism, pp. 154-155.
Zionism between Religion and Politics, p. 67.
Methods of Intellectual Invasion, p. 163, and Zionism in Brief, p. 77.
Zionism between Religion and Politics, p. 67, and Methods of Intellectual Invasion, p. 164
Zionism between Religion and Politics, page 69, and Methods of Intellectual Invasion, pages 165-166.
[Footnotes 3]: The references to Zionism can be found in various works, including “Zionism Between Religion and Politics” on page 61, “Zionism and its Progeny Israel” on page 26, “Jews: The Temptation of History” on page 269, and “Jews and Alliances with the Powerful” on page 147. Additionally, the Book of Genesis, specifically 18:15, is relevant. The term “Yahweh,” which is of Hebrew origin, translates to “the existing” or “the being,” and the Torah designates “Yahweh” as the name for God in contexts where He is viewed as the deity of the Jews exclusively. For further details, consult the “Bible Dictionary” on page 1096 and the “Encyclopedia of the Bible” on pages 392-393. Further references to Zionism can be found in “Zionism Between Religion and Politics” on page 63, “Zionism and its Progeny Israel” on page 26, and “The Methods of Intellectual Invasion” on page 156, as well as in the Book of Isaiah, 61:4-6. Additional insights are available in “Zionism Between Religion and Politics” on page 62 and “Jews: The Temptation of History” on pages 274-275, along with “Zionism and its Progeny Israel” on page 26. Lastly, “Zionism Between Religion and Politics” on page 61 and “The Methods of Intellectual Invasion” on pages 155-156 provide further context. Zionism and its offspring Israel, page 19; the biblical background, page 41; Judaism and Zionism, page 10; and the new Zionists, page 42. 2. For additional insights, see Judaism and Zionism, page 10. 3. Consult Global Jewish Threat, pages 171-172 for relevant discussions. Further details can be found in Judaism and Zionism. This will be elaborated upon later, specifically on pages 585-603- Clarifications will be provided in the second chapter, first section of this book.
An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 1/29-96 – By Jawharah Bint Muhammad Jam’aan Al-Qahtani.
NB: The information presented in this article is derived from the findings of the researcher. While she has made significant efforts to include numerous references and viewpoints, it is important to acknowledge that no text, apart from the Qur’an and Sunnah, is entirely free from errors, omissions, or lapses in memory on the part of any researcher. The information articulated in the article reflect the researcher’s personal views, and not all assertions can be independently verified by the individual who published this article (Abdullah Jallow). Therefore, those who find the information unsatisfactory are encouraged to conduct additional research or reach out to the author for further clarification. Nonetheless, the existing knowledge regarding Zionism in contemporary times is substantial, particularly in light of over seventy years of oppression faced by the Palestinians.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Shaikh al-Islam Ibn Tamiyyah, may Allah have mercy upon him, said:
The Druze and the Nusayris are unbelievers by consensus of the Muslim (scholars). It is not permissible to consume their slaughtered animals or to marry their women, for indeed, they are apostates. They are not Muslims, neither are they Jews nor Christians. [Footnote a]
They do not acknowledge the obligation of the five daily prayers, the fasting during Ramadan, or pilgrimage, nor do they recognise the prohibitions established by Allah and His Messenger regarding dead meat, alcohol, and other matters. Even if they profess the two testimonies of faith alongside these beliefs, they are deemed unbelievers by the consensus of the Muslim (scholars).
The Druze are followers of Hashtakin al-Darzi, a freed slave of the ruler, who sent him to the people of the valley of “Taym Allah Ibn Thalabah” to call them to the divinity of of the ruler, whom they refer to as the All-Knowing Creator, swearing oaths by him. They are part of the Isma’iliyyah (Shittes) claiming that Muhammad Ibn Ismail abrogated the Shariah of (Prophet) Muhammad the son Abdullah. Their disbelief is greater than those of the extremists (i.e. the most extreme Shiites), as they assert the eternity of the world, deny resurrection, and reject the obligations and prohibitions of Islam.
They are associated with the Qaramitah and the Batiniyyah, whose disbelief is more severe than that of the Jews, Christians, and the polytheists of Arabia. Their ultimate affair is philosophers in the path of Aristotle and his ilk, or Magians. Their statements are based on the statements of the philosophers and the Magians. [1]
Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:
The Druze are ones among the people who hide the most what they are upon, concealing their religion and not making it very clear to the people. There are not aligned with the Muslims, while they feign that they are not non-Muslims, (but) what is well known is that they are polytheists and worshippers of the (Fatimid) Ubaidi ruler. They are no aligned with the Muslims and what is apparent is that they are not aligned with the Muslims. What is well known to the one who knows them is that they are not Muslims and they do not adhere to Islam as their religion. They engage in acts of worship that are outside of what the Muslims are upon and they are associated with (or connected) to the well known (Fatimid) Ubaidi ruler. This is what those familiar with them have stated. However, advising them is important – advising, calling them to the path of Allah, guiding them to good and teaching them what benefits them, hoping that Allah guides them….[2]
[2] https://binbaz.org.sa/fatwas/3363/%D8%A8%D9%8A%D8%A7%D9%86-%D9%85%D8%A7-%D8%B9%D9%84%D9%8A%D9%87-%D8%A7%D9%84%D8%AF%D9%88%D8%B1%D8%B2-%D9%85%D9%86-%D8%A7%D9%84%D8%B9%D9%82%D9%8A%D8%AF%D8%A9-%D9%88%D9%88%D8%A7%D8%AC%D8%A8%D9%86%D8%A7-%D9%86%D8%AD%D9%88%D9%87%D9%85 Read the rest of the Fatwa as we only quoted what we needed for the article.
O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) . Surely, Allah is Ever an All-Watcher over you. [Al-Nisaa. 1]
O people! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has more fear of Allah. Verily, Allah is All-Knowing, All-Aware. [Al-Hujurat. Verse 13]
The Prophet [peace and blessings of Allah be upon him] said, “Women are the twin halves (or counterparts of) men”. [Sahih Abu Dawood. No 236]
Meaning, they are twin halves of men as created beings and shaped by natural characteristics, as if they are the other halves from men because Hawaa, may peace be upon her, was created from Adam, peace be upon him.. [Mirqat Al-Mafatih Sharh Mishkat Al-Masabih 2/428]
Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him] said, “Women are the twin halves of men, meaning they are the other half from them, because a woman is the daughter of her father and a part from him, just as the Prophet, peace and blessings of Allah be upon him, said, ‘Fatimah, may Allah be pleased with her, is from me’. The narration has another meaning, that ‘Twin halves (or counterpart) of men’ means the same as men with regards to what Allah has obligated to men and women where neither women nor men are specified. [https://binothaimeen.net/content/11305 ]
Al-Miqdam Ibn Ma’dee, may Allah be pleased with him] said: Allah’s Messenger, peace and blessings of Allah be upon him, said, “Verily, Allah commands you to be good to women. Verily, Allah commands you to be good to women because they are your mothers, sisters your aunts'”. [Silsilah Al-Hadith as-Sahihah 2871]
Aa’isha, may Allah be pleased with him, said that Allah’s Messenger, peace and blessings of Allah be upon him, said to her, “O Aa’isha! Be gentle, for indeed when Allah wishes good for a household, He guides them to gentleness”.
Al-Allamah Zaid Bin Hadi al-Mad’khali, may Allah have mercy upon him, said, “This hadith contains proof regarding the fact that it is obligatory to give sincere advice and the first people one should give sincere advice is the members of the household- the wives, sons, daughters and others. Also this hadith contains proof regarding the virtue of gentleness in all affairs, for indeed gentleness is not found in any affair except that it beautifies it, and it is not removed from anything except that it damages it. On the other hand, the opposite of gentleness is warn against and it is the harshness that is applied in other than its rightful place, because its end result will be alienation and disharmony”. [at-Ta’liqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah 1/277]
Aai’sha, may Allah be pleased with him] said: “Allah’s Messenger, peace and blessings of Allah be upon him, never struck anything with his hand- neither a woman nor a servant, unless he was fighting in the path of Allah”. [Ṣaḥih Muslim 2328]
Imam Ibn Qutaybah, may Allah have mercy upon him, said, “Marry your daughter to a man who fears Allah, because he will be kind if he loves her and will not oppress her when he is angry with her”.[Kitab Uyun Al Akhbar 3/308]
Males Are Different From Females
Allah [The Exalted] said: [ وَلَيۡسَ ٱلذَّكَرُ كَٱلۡأُنثَىٰۖ – And the male is not like the female]: Imam Muhammad Bin Salih Al-Uthaymin, may Allah have mercy upon him, said, “The males are not like the females – neither in their nature nor behaviour, nor with regards to how they are dealt with; rather not even with regards to rulings of the religion in some (cases, situations, circumstances etc). And when it is case that the male is not like the female, then also the female is not like the male. (1)
Cases Where The Same Rules Apply to Both Men and Woman
Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, was asked: Is there a distinction between males and females regarding the manner in which the prayer should be performed?
Answer: Some of the scholars differentiate the prayer of the man and the woman, but what is correct is that the prayer of the woman is the same as that of the man. The manner she sits during the two Sujuds, during the last Tashahud, because Allah’s Messenger [peace and blessings of Allah be upon him] said, “Pray in the manner you have seen me pray”, but he did not say, “The women should do such and such”. Therefore, the what is that he (i.e. Prophet) is followed in both the prayer of a man and a woman and there is no evidence to differentiate between the two. (2)
Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to (them) We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter). [Surah An-Nahl. 97]
The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform the prayer and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise. Allah has promised to the believers -men and women, – Gardens under which rivers flow to dwell therein forever, and beautiful mansions in Gardens of ‘Adn (Eden Paradise). But the greatest bliss is the Good Pleasure of Allah. That is the supreme success. [at-Tawbah. 71-72]
Do they only wait for the Hour that it shall come upon them suddenly, while they perceive not? Friends on that Day will be foes one to another except the pious. (It will be said to the true believers of Islamic Monotheism): My worshippers! No fear shall be on you this Day, nor shall you grieve, (you) who believed in Our Ayat (proofs, verses, lessons, signs, revelations, etc.) and were Muslims (i.e. who submit totally to Allah’s Will, and believe in the Oneness of Allah – Islamic Monotheism). Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them, (there will be) therein all that the one’s inner-selves could desire, all that the eyes could delight in, and you will abide therein forever. This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world). Therein for you will be fruits in plenty, of which you will eat (as you desire). [Az-Zukhruf 66-73]
Freedom For Women
Firstly, a true believer understands freedom in a manner that is pleasing to the Creator. Abu Hurairah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, said, “The worldly life is a prison for the believer (in Allah and the final Messenger) and a paradise for the disbeliever (in Allah and the final Messenger)”. (3)
Imam An-Nawawi, may Allah have mercy be upon him] said: Every believer is imprisoned and prevented – in the worldly life – from evil and repugnant desires and obligated to perform demanding acts of obedience. But after death, he relaxes and receives what Allah [The Exalted] promised of permanent bliss and perfect relaxation. As for the disbeliever [in Allaah and the final Messenger], he gets what he receives in the worldly life together with the fact that it is very little and disrupted by distress. And after he dies, he finds himself in permanent punishment and eternal wretchedness. (4)
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him] said: Regardless how great the affair of the worldly life is – its good days and its dwelling places (surrounded by beautiful trees, plants, scenery etc), then indeed it is like a prison for the believer, because a believer looks forward to a bliss that is better, more perfect and loftier. As for the disbeliever [in Allah and the final Messenger], the worldly life is his paradise because he enjoys himself in it [i.e. outside the boundaries of halaal and haraam] and forgets the afterlife, and thus becomes like those about whom Allah [The Exalted] stated:
Those who disbelieve enjoy themselves and eat as cattle eat, and the Fire will be their abode. [Surah Muhammad Aayah 12]
Therefore, when the disbeliever dies, he does not find anything in front of him except the fire and Allah’s punishment, and woe to the people of the fire. So that which is found in the worldly life of distress, grief, sadness and sorrow is like a paradise in relation to the state of affairs of the disbeliever [in Allah and the final Messenger], because he will leave this world to receive Allah’s punishment.
It has been mentioned about Ibn Hajar Al Asqalani – the author of Fat’hul Baari – that he used to be the chief of the judges in Egypt in his era, and he used go past the market with an entourage. So, one day a Yahudi stopped him and said, “Your Prophet said, ‘The worldly life is a prison of the believer and paradise of the disbeliever’, and how can this be the case whilst you are in a state of luxury and joy, and I am in a state of extreme poverty and low status?” So, Ibn Hajr said to him, “If in your view I am in state of joy and that people are at my service, then this state is a prison in comparison to what a believer will receive of bliss in Paradise. As for yourself, even though you are in state of extreme poverty and low status, then it is like paradise in comparison to what a disbeliever will receive in the fire”. So, the Yahudi was amazed by this statement and then testified that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah. (5)
Therefore, we say to the ideologues, “Yes indeed freedom is a valuable thing and that is why the believers utilize it to perform deeds that will benefit them in the afterlife, and strive to distance themselves from the chief deceiver shaytan, because either a person willingly submits to Allah or he is enslaved by other things – desires etc.
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, said: If a free person says that he is liberated (or free) and intends by it freedom from slavery to the creation, then yes he is free from slavery to the creation. However, if he intends by this that he is liberated (freed) from servitude to Allah [The Mighty and Majestic], then indeed he has erred in his understanding of servitude and he does not understand the meaning of freedom because servitude to other than Allah is bondage. As for servitude to Allah [The Mighty and Majestic], then this is real freedom because if he does not humble himself to Allah, he will humble himself to other than Allah. So he deceives himself when he says that he is free [or liberated]- meaning: he is liberated from obedience to Allah. (6)
The Imam also said, “Women are portrayed as if they are mere images- pictures which people attached no importance to except that which is connected to the woman’s figure (outward appearance). See how they have decorated and beautified her! See how they have brought about beautifications for her and presented her in a desirable condition, in relation to (her) hair, skin, legs, arms, face and everything else; until they make it the most important issue for the woman, like a picture made out of plastic. They neither present to her the importance of establishing Ibadah nor bearing children”. (7)
The Islamic Ruling On Days Specified For Such and Such Celebrations
Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him] said, “Everything that is taken as a day of day of celebration (festival, annual celebrations), repeated every week and every year and is not legislated in Islaam, then it is tantamount to a Bidah [innovation in religious]. Therefore, to make these celebrations (festivals) that are repeated every week or every year means that they [i.e. the people who do so] have likened them to Islamic festivals [days of celebrations, days set aside for religious observance] and this is forbidden. There is nothing in Islam related to festivals (celebrations) except Eid Al-Fitr, Eid Al-Adha, (and a day specified for a specific religious observance which is) Friday. (8)
Women in Islam – By Shaikh Abu Khadeejah [may Allaah preserve him]
Be Aware Regarding the Rights of Women
https://www.salafisounds.com/be-aware-regarding-the-rights-of-women-by-abu-khadeejah/
The Muslim Woman In A Modern World
https://www.salafisounds.com/the-muslim-woman-in-a-modern-world-by-abu-khadeejah-abdul-wahid/
We ask Allah to protect us and our families from the call of those who seek to corrupt the sound natural disposition created in us by our Lord Aameen. We ask Allah:
“O my Lord, grant me the ability to be grateful to you for Your favour (of guidance) which You have bestowed upon me and upon my parents, and to work righteousness that pleases You, and make righteous for me my offspring. Indeed, I repent to you and I am of the Muslims (in submission to You alone).”
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The Prophet, peace and blessings of Allah be upon him, said:
The Prophethood will remain amongst you for as long as Allaah wills it to be. Then Allaah will raise it when He wills to raise it. Then there will be the khilaafah upon the Prophetic methodology. And it will last for as long as Allaah wills it to last. Then Allaah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allaah wills it to remain. Then Allaah will raise it when He wills to raise it. Then there will be tyrannical (forceful) kingship and it will remain for as long as Allaah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a khilaafah upon the Prophetic methodology. [1]
The Prophet, peace and blessings of Allah be upon him, said: Allah drew the ends of the world near one another for my sake. And I have seen its eastern and western ends. And the dominion of my Ummah would reach those ends which have been drawn near me and I have been granted the red and the white treasure and I begged my Lord for my Ummah that it should not be destroyed because of famine, nor be dominated by an enemy who is not amongst them to take their lives and destroy them root and branch, and my Lord said: Muhammad, whenever I make a decision, there is none to change it. I grant you for your Ummah that it would not be destroyed by famine and it would not be dominated by an enemy who would not be amongst it and would take their lives and destroy them root and branch even if all the people from the different parts of the world join hands together (for this purpose), but it would be from amongst them (i.e. your Ummah) that some people would kill the others or imprison the others. [2]
The Prophet, peace and blessings of Allah be upon him, said: “There will not cease to be a group of my Ummah uppermost upon the truth. They will not be harmed by those who forsake them, until Allah’s affair comes to pass and they are uppermost”. [3]
The sacred texts mentioned above, along with many others, clearly indicate that despite the current weakness of the Ummah following its previous strength, victory will eventually return. Even in this state of weakness, the religion remains dominant and evident through those whom Allah has chosen to uphold its truths against all other lifestyles, based on an infallible Book until the Day of Judgment. In contrast, while other Scriptures may seem to have followers with greater military power today, their texts have been altered and abrogated. Their current advantage is not due to Islam but rather our failure to fully adhere to and implement the teachings of the Qur’an and authentic Sunnah. This article will explore this further, and a link will be provided for additional reading from Shaikh Abu Khadeejah, InShaAllah.
This article aims to provide a brief response to Samuel J. Hyde’s piece titled “How Sovereign Jews Became the Target of an Islamic Identity Crisis.” To begin with, there is no inherent identity crisis; the identity defined by the Qur’an and Sunnah, as interpreted and practiced by the Prophet’s companions, is clear and unambiguous. The so-called identity crisis pertains only to those Muslims who have strayed from the path of the companions, as well as all the people of the Scripture who have deviated from the teachings of Prophets Musa and Isa, peace and blessings be upon them. [Footnote a] Followers of these earlier Scriptures are united in their disbelief, as Jews reject Isa, whom they were instructed to follow, and Christians reject Muhammad, peace and blessings be upon both of them. In contrast, Muslims accept all Prophets and Messengers, peace and blessings be upon them. Within the Ummah of Muhammad, those who stray from or oppose the companions’ way are easily identifiable, just as those who remain faithful to it are. Unlike the other people of the Scripture, who collectively reject Muhammad and thus undermine their belief in Allah, the Ummah of Muhammad will never unite in misguidance. The Prophet said: “Verily, Allah will not let my Ummah agree upon misguidance”. [4]
There is no inherent identity crisis in Islam; instead, such crises arise among those who have strayed from the beliefs, practices, and methodology of the companions, as well as the people of the Scripture who have deviated and substituted the religion of Prophets Musa and Isa, peace and blessings of Allah be upon them.
Samuel said: If the Jews of 1898—who were fleeing persecution in Eastern Europe and those who were living as second class citizens throughout the Arab world—could push Islam back, it signified an intolerable disaster of Islamic weakness. [end of quote]
Response: Samuel refers to Jews in a broad sense rather than pinpointing a specific group among them that took advantage of Muslim vulnerabilities. It’s important to note that this vulnerability is not exclusive to Muslims; followers of the Prophets have experienced periods of both strength and weakness throughout history. Additionally, the rise of Zionism did not solely contribute to Muslim decline; various significant events in Europe also played a crucial role in increasing Zionist activity in Palestine. Before delving into that, we should examine earlier occurrences in regions under Ottoman control, particularly regarding Sultan Abdul Hamid II and the Young Turks, and how Zionists leveraged their influence to facilitate the sale of Muslim territories. First, however, let’s explore the origins of Zionist initiatives in other global contexts.
“In 1897, the held a conference in Basel, Switzerland. This conference saw the participation of approximately three hundred dedicated Zionists, who represented fifty Jewish organisations; however, the identity of the individual who initiated these protocols remains unknown. The intent of these protocols was to provide guidance to the Zionists on how to exercise governance upon attaining power. They were uncovered in 1901 when a French woman encountered them during a meeting with a prominent leader of the Zionist movement at a Masonic lodge in Paris. This woman successfully acquired several documents and managed to escape with them. These documents eventually came into the possession of Alex Nikolaevich, a prominent figure in Eastern Russia during the Tsarist period, known for his vehement campaign against the Jewish population (he perceived as adversaries). Upon reviewing the documents, he recognised their significance for his nation and the broader global context. Consequently, he entrusted them to a friend, a Russian author named Sergei Nilus. Nilus examined the contents and understood their implications, subsequently translating them into Russian and providing an introduction that forecasted the collapse of Tsarist Russia due to anarchist communism, the nature of its authoritarian governance, and its role as a base for inciting turmoil—aiming to dismantle the Islamic Caliphate, establish the State of Israel in Palestine, and bring down monarchies across Europe.
In 1902, a book was published for the first time in the Russian language, produced in limited quantities. The Zionists reacted vehemently upon its release, initiating intense campaigns to discredit the book. Despite their efforts, the claims linking the book to them were accurate. In response, Tsarist Russia undertook a severe campaign against the Zionists, resulting in the deaths of ten thousand individuals in a single massacre. The book underwent a reprinting in 1905, which quickly sold out in an unusual and covert manner, as Zionist groups procured copies from the market and incinerated them. A subsequent edition was released in 1911, but, similar to the earlier instance, copies vanished. In 1917, another printing occurred, yet it was seized by the communists following their ascension to power in Russia and the overthrow of the tsarist regime. A copy of the 1905 Russian edition found its way to the British Museum in London, where it was stamped in 1906. This copy remained largely overlooked until the communist coup in Russia in 1916 prompted the “Morning Post” to request updates from its correspondent, Victor Madson, who then examined various Russian publications. He dedicated his efforts to translating the work into English, subsequently publishing it in that language. The book saw five printings, the most recent occurring in 1921, yet no publisher in either Britain or America was willing to take on the project. Despite the efforts of Zionists to suppress the book, it was published in various languages, such as German, French, Italian, and Polish. The English edition from 1921 served as the basis for its first translation into Arabic, which was released in 1951″. [5]
Thus, in evaluating the perceived weaknesses of Muslims in relation to the rise of Jews, it is essential to consider the broader context and the various factors involved. The Jewish migration during the period referenced by Samuel was not solely a result of their leaders’ actions or inactions. Instead, the emergence of Zionism and its strategic objectives played a significant role in shaping the events of that time. Therefore, attributing the Muslims’ inability to respond effectively only to the circumstances surrounding the Jews migration overlooks the fact that the Ummah was also grappling with the constraints of colonialism, which, interestingly, provided substantial advantages to the Zionists, as will be explored further in this article.
Samuel said: Hamas is the product of a deep and ongoing debate within the Muslim world, a debate that has raged for the last 150 years and dwarfs the magnitude of any of the discussions we find in Western academia today. This debate is not just political but a profound theological reckoning. It revolves around a critical question: Why has Islam become weak? This question became particularly pressing after the fall of the Ottoman Empire and the subsequent rise of Western powers in the Middle East (Britain and France). [end of quote]
Response: Hamas cannot be viewed as a standalone entity in the context of distinguishing truth from falsehood, as the correct path is clearly outlined in the sacred texts of the Qur’an and the Sunnah, as interpreted and practiced by the Prophet’s companions, peace and blessings be upon him. Instead, Hamas represents a deviation from the Prophet’s creed and methodology in confronting Islam’s adversaries. The discussions surrounding political and theological issues do not stem from Islam itself; rather, they emerged following a departure from the ways of the righteous predecessors. The pressing question is not only why Muslims are divided in facing their enemies, but rather why they do not return to the Qur’an and the Sunnah to resolve their differences, as Allah has instructed them to do. Allah said:
O you who have believed, obey Allāh and obey the Messenger and those in authority over you. And if you disagree among yourselves over anything then refer it back to Allāh and the Messenger if you truly believe in Allāh and the Last Day. That is better (conduct) and (leads to) the most excellent outcome. [6]
And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way (i.e. the companions). We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination. [An-Nisaa 115]
And let those who oppose the Messenger’s (Muhammad) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. [An-Nur 63]
Samuel said: For over a century, leading Islamic thinkers and theologians have examined their civilization’s history, grappling with the dramatic decline of a once-great empire. They contemplate how Islam—once the epicenter of scientific advancement and geopolitical power, home to the world’s largest astronomical observatory in the 16th century—could fall so far. They pondered how their empires, which had once expanded to the middle of France and halfway to Afghanistan within a century, had lost their dominance. The answer to that question produces the Muslim world of today. Arab nationalism, in its essence, is a direct answer to the inquiry, “What happened to us as a civilization?” At its core, Al-Qaeda represents another answer, proposing a path for the Muslim world to regain the power and agency that once defined its history four centuries ago. [end of quote]
Response: The upright scholars of Islam have meticulously delineated the roots of our current frailty, alongside the pathways to rejuvenation. The remedy does not lie in nationalism, nor in any other ideology, nor in factions that stray from the prophetic methodology. Instead, the solution rests solely in the actions the Ummah must undertake to reclaim its vigor, by the grace of Allah. A thorough examination of this document offers the reader a profound insight into this pivotal issue. https://abukhadeejah.com/state-of-ummah-causes-of-weakness-means-of-rectification-ebook/
Samuel said: Early Islam’s explosive rise was a historical marvel. Within a few decades, it conquered vast swathes of territory across continents. This success was not only surprising but also confirmed the truth of Muhammad’s Revelation in the eyes of its leaders. This divine grace, which Islam shares with Judaism and Christianity, rests on the idea that there is a God, a God of Justice, who oversees history. Therefore, history has an arc, a purpose, and an end goal—a trajectory. [end of quote]
Response: The expansion of Islam is entirely attributed to the mercy of Allah, and there is no question that Islam represents the ultimate truth. Muhammad, peace and blessings of Allah be upon him, is the seal of the Prophets, as stated in the infallible Qur’an and authentic Sunnah. Victory belongs exclusively to Allah, who grants it to whomever He chooses in every age, while it is the servants of Allah who bring harm upon themselves through their deeds. The Prophet cautioned us about the dangers of weakness, its origins, and its repercussions in numerous reports, including his notable statement: “When you partake in usury, hold on to the tails of cattle, become satisfied with cultivation and abandon Jihād, Allah will send upon you humiliation and He will not remove it until you return back to your religion”. Read again on this link: https://abukhadeejah.com/weakness-in-the-ummah-jihad-of-evidence-and-speech-in-defense-of-islam/
Samuel said: The crucial divergence here is that Islam took a leap that Judaism did not. Muslims believed that being powerful in history meant being in sync with the divine plan and aligned with the divine trajectory. In other words, if they were successful in conquering a continent in 10 or 40 years, it signified their truth and closeness to God, and God’s favor was with them. [end of quote]
Response: Islam is not comparable to Judaism because, following the arrival of the seal of the Prophets, all previous scriptures and laws were rendered obsolete. Additionally, earlier texts have been altered and corrupted. The early Muslims did not follow Allah’s path blindly or hesitate in their commitment; they made a conscious decision to dedicate themselves. They trusted in Allah’s promise to the righteous, knowing that He fulfills His promises completely. Therefore, they committed fully to their cause, confident that Allah would uphold His end of the covenant, regardless of the uncertainties ahead. Allah said:
O you who believe, if you aid (the cause of) Allāh, He will aid you (against your enemy) and make your foothold firm (upon faith and upon the straight path and against your enemy). [7]
Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to Allah). [An-Nur 55]
The devout predecessors were not simply taking risks or making bold choices; they were obeying a divine directive to deliver the ultimate message, regardless of the repercussions, because they had unwavering faith in Allah. Any weakness observed cannot be blamed on Islam itself, as the religion remains strong, flawless, and unerring, with compelling evidence that is applicable across all times, places, and situations. Instead, the shortcomings arise from Muslims failing to adhere to Islamic teachings and looking for answers in alternative ideas. Total submission to Allah is essential for success, as evidenced throughout Islamic history. The believers were given victory despite their inferior numbers and weaponry. Read on this link: https://salaficentre.com/2024/10/04/ash-shanqeetee-and-ibn-baz-two-mountains-of-knowledge-and-their-precise-statements-regarding-sound-rectification/
Samuel said: Now, imagine you are a Muslim leader in Cairo in 1890, watching the British take the city from the Ottomans without any resistance. You are not only asking, “What happened to us?” but also, “How could Islam, in its divine form, grow weaker than Europe?” Ultimately, you are questioning, “How did we lose God’s favor, and how do we regain His grace?” Here lie the beginnings of the ideas of Islamic renewal—what many today call Islamism. These are all responses to the question of how to restore the old piety of Islam that ensured geopolitical power through closeness to God. This is what Al-Qaeda represents, what the Muslim Brotherhood represents, and what Hamas represents—a chapter of the Muslim Brotherhood established in Gaza in 1987. Hamas doesn’t fly Palestinian flags or promote a nationalist agenda; it rejects nationalism, seeing it as a European construct imposed on Muslims to divide and weaken them. This is crucial because it explains why Israel is so significant to terror organizations and regimes like the Islamic Republic in Iran, which has spent untold billions on Israel’s destruction. [end of quote]
Response: A clear distinction must be made between Islam and Muslims when discussing the challenges faced by Muslims. The weakness observed is not a reflection of Islam itself, but rather a result of neglecting or compromising its teachings. Similar to the experiences of Bani Israel, who faced periods of strength when they followed their prophets and weakness when they strayed, Muslims have undergone similar cycles. The remedy is straightforward for those who listen to the final Messenger’s guidance on the issue. True revival cannot be achieved through innovative methodologies like those of the Kharijites, Al-Qaeda, the misguided Muslim Brotherhood, Hamas, or nationalism. Instead, sound revival and strength can only be realised through the approach of the Prophet’s companions. Any alternative, regardless of its claims to represent Islam, is destined to fail. Additionally, revival is not found in the path of the Rafidah of Iran, which leads to Shirk and Bidah. [Footnote b] Thus, what the Zionists oppose is not authentic Islamic revival, despite their labels for various sects and groups; they are confronting deviant sects that stray from the Prophetic methodology.
As for the Ottomans, their rise and fall was clearly due to the extensive external and internal pressures they faced, alongside their gradual departure from the piety of their early leaders who spread the faith fearlessly. It is overly simplistic to claim that the Ottomans could not defend Egypt without considering the significant external and internal factors contributing to their decline. Colonialism was rampant, with many Muslim nations already suffering under the brutal onslaught of colonisers, compounded by the infiltration of outsiders who finally corrupted the Young Turks. The story of how the Zionists aimed to undermine Sultan Abdul Hamid II and the later corruption among the Young Turks is well known.
When the Zionists, in the late 1800s, advocated for the creation of a Jewish state in Palestine, Sultan Abdül-Hamid II implemented various measures aimed at thwarting this initiative. Nevertheless, following the sultan’s deposition and the rise of the Young Turks to power, the movement gained traction and began to proliferate throughout the area. Also, it is important to acknowledge the significant support provided by the British Empire and other entities to this Zionist endeavour. Read below:
The Initial Rise and Gradual Impact of Christian Zionism on Some European Political Decision-makers:
An Overview of Christian Zionism in America Since the Arrival of The Puritans: https://salaficentre.com/2024/10/08/an-overview-of-christian-zionism-in-america-since-the-arrival-of-the-puritans/
The aforementioned links present the names of some notable British politicians who supported the Zionist movement both from a theological and political perspective, influenced by the British Empire. Many contemporary historians have noted that as the Zionist efforts became more prominent, the British recognised the growing strength of this movement and proposed territories such as Uganda, Siberia, and Cyprus. However, these offers were declined, as the Zionists sought Palestine instead. Many Turkish historians assert that in 1871, prior to any significant actions by the Zionists, the Ottomans designated 80 percent of Palestine as state property. Subsequently, Sultan Abdul Hamid II implemented stricter measures to prevent Jewish settlement in Palestine. By 1883, he imposed restrictions on the acquisition of land in Palestine and opted to retain control over this strategically important territory.
He additionally forbade the acquisition of land by foreign Jews within the Ottoman Empire, including Palestine. It was asserted that the Ottoman Empire was not a resettlement area for individuals exiled from Europe. Prominent Zionists, including Theodor Herzl, who was at the forefront of the Zionist movement, sought a meeting with Sultan Abdul Hamid II. When this request was turned down, he conveyed his proposal to the sultan through his close associate, Polish Phillip Newlinsky, in May 1901. They proposed to settle the Ottoman Empire’s foreign debts and to offer support to the Sultan in Europe in return for the opening of Palestinian territories to Jewish settlement and the transfer of governance to the Jewish community. The sultan rejected the proposal, stating, “I will not part with anything, not even a fraction of this land, for this nation does not belong solely to me but to all Ottomans. My people acquired these territories through their sacrifices. We offer what we possess in the same manner as it was originally obtained.” Herzl reiterated his proposal the subsequent year, yet the response remained unchanged.
During that period, certain territories still under Ottoman rule were home to the largest Jewish population in the world, who enjoyed a degree of freedom. Thessaloniki, then part of the Ottoman Empire, was recognised as the largest Jewish city globally. In 1909, the Young Turks overthrew Sultan Abdülhamid II, subsequently exiling him to Thessaloniki, where he was confined in the residence of a Jewish banker named Allatini. The properties belonging to the sultan were nationalised, and the Young Turks permitted prominent Zionist figures to settle in Palestine. Among the Young Turks were numerous Freemasons and Sabbateans. Notably, Emmanuel Carasso, a Jewish banker and Freemason, was a close associate of Grand Vizier Talat Pasha and was part of the delegation that informed Sultan Abdl-Hamid II of his removal from power.
Thessaloniki’s deputy, Carasso, emerged as a prominent figure of his era and played a crucial role in facilitating Jewish migration to Palestine. The Young Turks repaid their obligations by assisting Carasso in amassing wealth and enabling him to engage in a black market for food during the Great War. In 1917, this group reached an agreement with British Foreign Minister Arthur Balfour. The subsequent Balfour Declaration signified the British Empire’s endorsement of the establishment of a Jewish state in Palestinian territories. Following World War II, the lands that had belonged to Sultan Abdülhamid and were appropriated by the Young Turks came under British control. This British occupation led to an increase in Jewish settlement in Palestine, allowing Jews to acquire land. Meanwhile, Arabs faced economic pressures that compelled them to sell their properties.
Sultan Abdul Hamid reportedly stated on September 22, 1913, “I relinquished my position as Khalifah due to the oppression and intimidation from the Young Turks. This faction pressured me to endorse the creation of a Jewish state in Palestine, which I firmly opposed. They ultimately proposed a sum of 150 million British gold pieces, which I also declined, asserting: ‘I would never consent to your demands, even if you offered not just 150 million British gold, but all the gold in the world. I have dedicated over 30 years to serving the Muslim community and have not betrayed my ancestors.’ Following my definitive refusal, they proceeded with my dethronement and exiled me to Thessaloniki.” By 1947, the Jewish population in Palestine had surpassed half of the total population, and a considerable portion of the land was under their control. The subsequent move was towards independence, as certain Jewish groups compelled the British to withdraw from the region. A referendum resulted in the decision to establish a Jewish state, which was ratified by the United Nations in 1948.
Therefore, Samuel’s assertion regarding the weakened state of the Ottoman Empire, rather, he should have called it the remnants of the Ottoman Empire, which rendered it incapable of defending Egypt from British intervention, is insufficiently detailed. A more comprehensive discussion of the circumstances contributing to this decline is essential, particularly the treachery of the Young Turks and their exploitation by wealthy Zionists. This aspect, along with other factors that had already compromised the latter Ottoman Empire—such as issues of religious creed and the adoption of Sufism and other innovations—constitutes a significant recipe for vulnerability, defeat, and eventual catastrophe.
Samuel said: Muhammad Rashid Rida was a prominent Islamic scholar, reformer, and thinker in the late 19th and early 20th centuries. He played a significant role in the intellectual and political discourse of his time, advocating for Islamic renewal and the establishment of Salafi Islam in the modern age. He also taught several important Palestinian leaders, such as Haj Amin al-Husseini and Izz ad-Din al-Qassam, for whom Hamas’s military brigades are named. Al-Qassam was a young cleric in the 1930s whose massacre of Jewish farmers sparked the Great Arab Revolt of 1936. [end of quote]
Response:The individuals in question have been analyzed, and their trajectory was not aligned with Salafism; instead, it was characterized by Ikhwanism. Read: Jamal al-Din al-Afghani, Muhammad Abduh, Rashid Rida, Hasan al-Banna: Modernism, Revolution and the Muslim Brotherhood: https://abukhadeejah.com/jamal-aldin-afghani-muhammad-abduh-rashid-rida-hasan-albanna-radicals-modernists/
Samuel said: Rida wrote an astonishing letter in a journal in 1898 called Al-Manar, one of the most influential journals in the Arab world at the time. In this letter, he addressed Palestinian Arabs and called them “complacent nothings.” It was not a polite letter; he was enraged with the Arabs of Palestine following the first Zionist Congress, whose minutes Rida followed very carefully. Initially, he was pro-Zionist, thinking that Zionists and Muslims could team up to expel the Christian empires from the Middle East. However, he later turned against Zionism when he realized it aimed to establish a Jewish nation-state, to turn Jews into a sovereign people rather than aid the birth of another Muslim state “from the river to the sea.”
Rida was concerned not with Palestinian nationalism—because such a movement did not yet exist—but with the theological implications of Jewish success. He wrote to the Arabs of Palestine, saying, “You are going to allow the weakest of all nations, the paupers of the earth, those expelled from every land in civilization, to push you back and become masters in your land.”
For Rida, the issue was not about rights or military occupation. As a Muslim theologian living under British rule, he found it inconvenient and theologically problematic but tolerable given the British Empire’s power. [end of quote]
Response: Whatever Rida wrote, regardless of some truth in it, would not have led to any success, as his approach did not align with the principles established by the righteous predecessors.
Samuel said:However, if the Jews of 1898—who were fleeing persecution in Eastern Europe, arriving in New York Harbor with nothing and those who were living as second class citizens throughout the Arab world—could push Islam back, it signified an intolerable disaster of Islamic weakness. This explains why groups like Hamas, Hezbollah and the Houthis view the destruction of Israel as so crucial. They believe that Islam’s current weakness is due to its impiety and distance from God. They argue that by returning to God’s grace, Islam will regain its strength. Destroying Israel, which they see as a symbol of Islamic weakness, would be the first step in this process. The epiphenomenon of Israel’s presence, in more recent times, as an immovable actor who could not be manipulated only added to the necessity of its destruction.
When Westerners used to gaze upon Hamas and say things like, “Well, you know, they’re extremists, but they might moderate over time,” there was an implicit assumption that the group’s motivations were nothing more than raw, unexamined emotions driven by political grievances. This view was predicated on the belief that if one approached them with enough empathy, kindness, and economic benefits, they might somehow evolve into more moderate actors. But the reality is that all of this radicalism, not just found in Hamas but sitting at the heart of the Palestinian cause, is not a product of external circumstances or temporary emotions; it is a manifestation of a carefully considered, long-standing ideological framework that, for the sake of its own standing, cannot accept sovereign Jews and, as such, the existence of the State of Israel. That in its purest sense is the conflict. [end of quote]
Response: The persecution faced by Jews in 1898 is intricately linked to a series of events, including the Zionist plans discovered by Russians at the time. Conversely, many scholars of Islam have stated that the perceived weakness among Muslims—distinct from any inherent flaw in Islam—primarily stems from factors outlined in final revelation, which contributed to European domination. Thus, this weakness, exacerbated by colonialism, is largely a result of many Muslims straying from the Sunnah of the Prophet, peace and blessings of Allah be upon him, and failing to resolve their affairs through it, unlike the pious predecessors. Additionally, during this period, a significant development in Europe facilitated the Zionist agenda: the collaboration between Jewish and Christian Zionists. To analyse Muslim weakness without considering these underlying causes and the various stakeholders involved would leave us with an incomplete understanding of the historical context. The political and theological partnership between Jewish Zionism and influential Christian Zionists within the British Empire was pivotal, and relevant connections have been previously outlined.
It is important to clarify that the crisis at hand is not one of Islam itself, nor is there an inherent identity crisis within the religion. As we noted earlier, the real issue lies with those who have strayed from the teachings of the righteous predecessors. These individuals, whether intentionally or out of ignorance, fail to recognise the singular approach of these early scholars and pious predecessors. Consequently, the identity crisis affects only those who reject a return to the Sunnah, including groups like Hamas, Hezbollah, the Houthis, the Rafidah of Iran, Al Qaeda, and others. These factions either perpetuate weakness through their flawed methodologies or serve as instruments for Zionists and other adversaries of Islam, who aim to tarnish the religion’s image and undermine the morale of Muslims.
The downfall of any nation is in the hands of Allah alone and not in the hands of Hamas, Al-Qaeda, ISIS, the Muslim Brotherhood Sect or other deviated sects. The early Muslims, particularly the first three generations of Islam, did not aim to annihilate any community, instead, they spread the principles of justice inherent in Islam, adhering closely to the Prophet’s teachings. and remained resolute against those who sought to divert humanity from the path of Allah. It was this commitment to justice and unwavering dedication to pleasing Allah that brought them strength and success, emphasising the importance of worshiping Allah alone, following the Sunnah, and treating even adversaries with fairness. It is clear that the weakness observed among Muslims stems from a lack of piety, not from Islam itself. Ironically, some those who make such claims among the Rafidah and others embrace practices that reflect a departure from true faith. The presence of Shirk and Bidah within these groups poses the greatest obstacle to a return to strength. Read:
Thus, the core issue isn’t solely the presence of Zionists in Palestine, which has developed not just because of their strength, but as a result of various factors in Europe and the Muslim world, alongside the impact of Colonialism that hastened their arrival. This situation isn’t just about a single, unyielding force; it reflects the vulnerabilities of many Muslims who have strayed from the teachings of the Qur’an and Sunnah, leading to the suffering of the Palestinian people. True victory over opponents cannot be achieved through mere slogans calling for the destruction of nations, races, or religious groups. Instead, it hinges on adhering to the principles of Islam as guided by the Messenger, rather than following misguided groups that claim revival while collaborating with those who undermine the core tenets of Tawhid, which is the very essence of Islam. How can one claim to build when the foundations are ignored? How can one aspire for honour and success while simultaneously eroding the very principles that support them? Listen here:
Furthermore, no matter the opinions that Westerners may have about Hamas, it is crucial to recognise that their approach to revival and resistance does not align with the Prophetic methodology. This holds true regardless of their political issues, the kindness shown to them, the economic support they receive, or their feelings towards Jewish independence. The core concern lies in their methodology, which, along with that of other innovative groups, contributes to the overall weakness of Muslims. Additionally, it is important to note that Hamas serves as a tool for the Israeli Right. Read:
Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, said:
The latter part of this Muslim nation will not be rectified except through that which rectified its early part, as the people of knowledge and sound faith have stated. This is a statement of Imam Malik, may Allah have mercy upon him, – the well-known scholar of sound understanding and piety. Many other people of knowledge reported this statement during and after his era and they all agreed with it- that ‘’The latter part of this Muslim nation will not be rectified except by way of that which rectified its earlier part.” This means that the path followed by its earlier generations -the Book of Allah and the Sunnah of His noble Messenger- is what will rectify its future generations until the Day of Judgement. The one who wishes to rectify an Islamic society, or any other society in this worldly life through other than the path and practical steps that rectified those who have preceded [i.e. the Prophet and his companions], then such a person is mistaken and has spoken untruth. There is no path [to rectification] other than the path [of the Messenger and his companions]. The only path of rectification and uprightness is the one that was followed by our Prophet and his noble companions, and then those who follow them exactly in righteousness till this era of ours. [8]
We ask Allah to guide us to everything that will rectify our religious and worldly affairs, protect us from deviation and enable us to follow the path that will return the Ummah to strength and victory, remove the oppression of the Palestinians and all other Muslims facing the persecution and brutality of the callous one among humankind Aameen.
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
An Overview and General Examination of Certain Implications of Human Rights –[Excerpts from a Lecture by Al-Allamah Salih Aal Ash-Shaikh]
Listen here: https://www.youtube.com/watch?v=wRkeYjcJ728
The Main Purpose Behind The Creation of The Heavens and The Earth
The Shaikh – may Allah preserve him- said:
I thank and praise Allah, who knows everything about His creation and is the Most Kind and Courteous, All-Aware. He is praised with all good – praised for His commands, prohibitions, divine laws, and creations. He has guided humanity and instructed them on what leads to perfection and well-being in this life and the next. He alone deserves abundant (endless) praise, just as He has given us countless blessings. I testify that only Allah is worthy of worship, with no partners, and I testify that Muhammad is His servant and Messenger. May peace and blessings be upon him, his family, and his companions. To proceed:
My brothers, these are the blessed hours when one learns something new about his religion or strengthen what he may have forgotten over time – matters he unintentionally forgot due to the numerous engagements and distractions. There is no question that no other divine law is as perfect as Islamic law. Allah gave every Prophet a law and path, and He made Muhammad’s law complete and perfect, suitable for all times and places until the Day of Judgment.
Muhammad’s law addresses every issue, safeguards every duty, and uplifts every matter that honours the human being- honours the Muslim and raises him because he carries the message of true Islamic monotheism. Therefore, everyone is obligated to familarise with the virtues of this divine law, know its rulings, objectives, and wisdom; the obligations it established, what inspires them to preserve and promote it, and pay no attention to any caller to misguidance – those who desire to hinder humankind from the truth through various terms and slogans. We praise and thank Allah for including us among those who accept and submit to this divine law- those who learn and seek to emulate Allah’s Messenger, peace and blessings of Allah be upon him.
Allah created the heavens and the earth in order that two obligations are fulfilled: His rights and the rights of His servants. Every Messenger and the divine scriptures were revealed to explain these two obligations: to worship Allah alone, reject all false gods and rivals, and follow His Messenger in that particular era and place. Allah revealed His scriptures and sent His Messengers to establish these two obligations. Allah, The Exalted, said:
Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. [Al-Hadid. 25]
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” [Al-Nahl. 36]
Because of this, the Messenger, peace and blessings of Allah be upon him, said: “O Mu’adh! Do you know what is the right of Allah upon His servants?” I (Mu’adh) said, “Allah and his messenger know best”. The Prophet said, “To worship Him alone and associate none in worship with Him. And do you know what is their right upon Him?” I said, “Allah and his messenger know best”. The Prophet said, “Not to punish them if they do so”. [Al-Bukhari 6938]
The obligations imposed by all divine laws in general and Islamic law, in particular, are to uphold Allah’s rights, the rights of the creation, and the rights of individuals. There is no doubt that when you contemplate the Qur’an and the Sunnah of Allah’s Messenger, this will become abundantly evident.
Human rights is among the rights that is often mentioned in this era. This term, which is the focus of this lecture, relates to various areas of study, including Islamic law, the Islamic creed, the administration of justice, politics, and financial matters (economics). It is also linked to what the major powers of the UN refer to as Human Rights. As you are aware, this term has a history and is a new idea that is not found in the Qur’an and Sunnah, nor has it been used by the Imams and scholars of Islam to define rights. Instead, the Qur’an and Sunnah address rights and the responsibilities we have towards each other.
A new world order was created when World War II started, which the Allies won. America triumphed over its enemies, leading to the formation of the United Nations. The term “New World Order” did not come about after the Gulf War; it actually began with ideas and principles that arose after World War II. The Major powers use this term when they want to impose something new on society, people, and nations, regardless of their cultural backgrounds. To exert influence over all nations, the main powerful countries aimed to build a new world order after the war. This influence can be cultural, sometimes shown through strong opinions and freedoms, and at other times, it involves interfering in the matters of nations they want to influence. A document with thirty articles was drafted by the United Nations and included in the new international organisation in 1948. Later, revisions and additions were made to the document, which became known as the Universal Declaration of Human Rights. With the additions currently made, this document represents the human rights they advocate. The United Nations and Western nations’ support for human rights is centered on two issues: freedom and intergroup equality. Among the provisos were those that forbade specific kinds of dealings and limited the state’s authority over its citizens. Many nations’ affairs were meddled with and dictated by Western nations and the UN; consequently, some nations’ reputations may be damaged as a result of what they failed to do. Due to meddling in their lives, questioning them about what they did to obtain these freedoms, and bringing up specific instances, the interference may be more pronounced.
The Declaration of Human Rights has its own circumstances and motivations, as well as goals that support the principles of the main colonial empires. This term is frequently used, however, it is obligatory for a Muslim to be proud of his religion and assured that the rights a person has are magnificent when given by Allah, The Almighty, because nobody knows the affairs of the creation and what is best for them better than Allah. Allah said:
Should not He Who has created know?! And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything)]. [Al-Mulk. 14]
Therefore, Allah is the one who upholds the rights of humanity in accordance with the laws He has established. This is why numerous studies on the subject have demonstrated that Islamic law, the life of our Prophet, peace and blessings be upon him,, the teachings of the Qur’an and the Sunnah, as well as the deeds of the four caliphs, may Allah be pleased with them, and those who followed them, are the greatest early codifications of human rights, lofty in both their proclamation and their implementation. It was fully implemented throughout the era of the Prophet, peace and blessings of Allah be upon him, and the Rightly Guided Caliphs, may Allah be pleased with them. Many researchers have written on the subject of human rights, including some who held weak opinions and attempted to make every article of that statement a precedent in Islamic history or Islamic law. Others conducted good and knowledge-based studies in many journals and articles, and they highlighted that certain (things) of the human rights stated in the West and by the UN are affirmed by Islamic legislation, while others are in opposition with its core foundations.
This lecture will not be enough to cover everything relating to this topic, but we will give you a closer acquaintance based on the core principles of Islamic law – an understanding with no ambiguity. The genesis of a person’s rights is referred to the meaning of Allah’s statement: [وَلَقَدْ كَرَّمْنَا بَنِي آدَم – And indeed We have honoured the Children of Adam]. [Al-Israa. 70]
The honour that Allah has bestowed upon the offspring of Adam is based on two things: first, humans are honoured because of their innate sound natural disposition, physical traits, and the things that Allah has subordinated to them on the earth and in the skies. Second, Allah elevated the offspring of Adam above all other creatures, giving them preference over many of the other created beings in all matters pertaining to their happiness, their means of subsistence, and their interactions with other people. Thus, the divine legislation was sent to define Allah’s rights and those of His slaves. Allah, The Almighty, said:
And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Tayyibaat (lawful good things), and have preferred them above many of those whom We have created with a marked preference. [Al-Israa. 70]
Allah stated in the beginning of the Ayah [وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ- And indeed We have honoured the Children of Adam], and at the end He said [وَفَضَّلۡنَـٰهُمۡ عَلَىٰ ڪَثِيرٍ۬ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلاً۬ – and have preferred them above many of those whom We have created with a marked preference].
The creation, revelation of the divine law, the foundation of social structure, and the command that they worship Allah alone and follow the Messengers are all mentioned.
According to Westerners, the rights that fall under the umbrella of “Human Rights” are divided into two categories: freedom and equality, (but) even in their own countries, the term “freedom” does not exist without restrictions. Absolute and unlimited freedom for a person to do anything he wants – without being held accountable – does not exist in any place on Earth; rather, freedoms exist where they are found, but they have limits, and people are told that anything beyond that limit is forbidden and is not freedom. This makes you understand that the word freedom is not present anywhere on the earth but in a limited sense. As for absolute freedom in everything, including dealings with wealth, politics, court judgements, one’s actions, the sanctity of life, and dealing with one’s children, this does not exist without restriction anywhere on the earth. Rather, freedom varies by country, with some countries having much less freedom than others. As a result, the word freedom, which they argue is part of human rights, is not unrestricted in their eyes. Thus, when this is the case, and they impose constraints on freedom based on the opinions of humans, we say: “Indeed, this principle shows that limiting freedom renders the word unacceptable to all humans”.
If the word freedom could be accepted (based on individual interpretations), you should grant a person the freedom to do as they please, then in that case, you would be promoting absolute freedom. However, if you limit a person’s freedom through man-made regulations while also discreetly seizing control of their wealth and abilities, then this freedom is not absolute. As a result, the basis of freedom on which one advocate human rights must be viewed from the perspective that absolute freedom does not exist. Therefore, it must be limited, which means that a person is not entirely free to behave in any location on the earth in any way they wish; rather, this freedom has boundaries that they explain and differentiate, and as a result, one discovers what is known as protocols and etiquettes. There are measures taken to deal with those who disregard the rules governing formal ceremonies and to bar anyone from entering any location while wearing any kind of clothing. Additionally, there is something that is equivalent to a lack of freedom everywhere in terms of one’s presence and speech. This is because they saw that it is not suitable to grant someone complete freedom since sometimes that freedom conflicts with what is desired and other times it conflicts with one’s relationships and other people’s rights. As a result, the notion of total freedom is negated.
The equality that they proclaimed means equality between men and women in everything and equality between all people when receiving and giving rights, such as wage equality, educational equality, the means to good health and medical treatment, equality when traveling, deciding where one wishes to reside within one’s country as stipulated in their articles, the abolition of slavery, and so on. Some aspects of this equality are acceptable, while others are not. We are not here to refute that documentary proclamation (of human rights), its corrections, and subsequent additions; rather, we are here to clarify that the flawless and lofty human rights are those that the Lord of humankind has bestowed upon the human being. When a human being wishes to grant another person rights, he will not be free of desires because the person who codifies laws, whatever they may be, will include their desires in them. As a result, Western man-made laws, such as French man-made law, American man-made law, and other man-made laws, are subject to change from time to time – either because the law was first initiated for the sake of the country’s interests when it was established, or due to the influence of (influential personalities or leaders, etc) in that country in some matters, or because time passed and thus the circumstances changed. Allah clarified that the pre-Islamic judgement is a desire-based judgement. Allah, Glorified be He, said:
And so judge (you O Muhammad) between them by what Allah has revealed and follow not their vain desires. [Al-Ma’idah. 49]
Every ruling that contradicts the divine Islamic law must have been dominated by desires, and hence it is incorrect. There is no question that desires hinder people from fulfilling rights in the way they should be fulfilled. Since those principles (concerning equality and human rights) were founded on the opinions of individuals, thus human desires, as well as the interests of the major powers and their desire to control weaker nations or countries with a high level of welfare, did interfere.
If you examine the circumstances of people prior to the advent of Prophet Muhammad, peace and blessings of Allah be upon him,, whether they were Egyptians, Persians, Romans, or Arabs in Makkah and the surrounding areas, people from the Arabian Peninsula, people who lived in Syria and Iraq, or people in Egypt and its neighbours, you will find that deprivation of liberties and denial of equality was prevalent; rather, it was (a situation of) the law of the jungle, thus, the strong (oppressed, terrorised, etc) the weak and the people subjugated one another. As a result, when the Persian ruler asked (the Prophet’s companion) Rabee, may Allah be pleased with him, “You are Arabs, so what brought you to the land of Persia?” He replied, “Indeed, Allah sent us to remove the one He wishes to be removed from the worship of the servants and direct them towards the worship of the Lord of the servants, in order to remove them from the distress of the worldly life to the happiness of the worldly life and the Hereafter”. The Prophet, peace and blessings of Allah be upon him, was sent, the Islamic Shariah was revealed to him, and Allah commanded him to declare the truth, warn his closest relatives, and eventually all the people. Allah made his message a mercy for all of creation. Allah said: [وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ – And We have sent you (O Muhammad) not but as a mercy for the ‘Alamin (mankind, jinns and all that exists)]. [Al-Anbiyaa. 107]
Class conflict and distinction were prevalent in that society when the Prophet emerged; this tribe is superior to that tribe, these are superior, these dominant over others, and other similar tribal norms that discriminated and gave preference to some over others. So, the Prophet approached them with a mighty principle and that is the statement of Allah:
O mankind! We have created you from a male and a female, and made you into nations and tribes, so that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has more fear of Allah. [Al-Hujuraat. 13]
So, honour, virtue, and distinction were attributed to the person who fears Allah the most, rather than to someone because of their biological sex, skin colour, tribe, or nationality. Instead, Allah attributed virtue to people based on their level of piety. [إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ – Verily, the most honourable of you with Allah is that (believer) who has more fear of Allah].
Our Prophet, peace and blessings of Allah be upon him, said, “There is no superiority for an Arab over a non-Arab, except based on piety”. [As-Saheehah. 6/199]
People are equal in the same way that comb teeth are equal. This is well-known in terms of the obligations that are obligated to everyone who has reached the age of accountability. Allah created everyone equal, which means that His divine revelation is intended for everyone – male and female, free and slave, rich and poor, regardless of their social station. Everyone is commanded to worship Allah alone, to obey His commands, and to fear Him to the best of their abilities. This is the equality that everyone is commanded and held accountable for. Similarly, when Islam arrived, the rift and animosity amongst the people ceased, and the affair alternated into a close brotherhood. The Prophet fostered and developed a brotherhood between the Muhaajiroon and the Ansaar. This, without a doubt, demonstrates the absence of differentiation and goes beyond fulfilling a person’s rights or giving something to a person because they are a child of Adam and that all humans are equal in Sight of Allah- equal in the fulfilment of rights and obligations amongst themselves.
When Muslims conquered different regions of the earth and Islam spread, it appeared as though it began with non-Arabs, until Persians and other non-Arabs became scholars and Imams of mosques, and people learned from them. Many non-Arabs are mentioned in Islamic history as leading the Muslims in knowledge, pronouncing religious verdicts, and other matters. Consider Abu Haneefah (may Allah have mercy on him), who was not Arab, and Imam Al-Bukhaari (may Allah have mercy on him), whose book became an upright example. There is no Muslim who is not familiar with Imam Abu Abdillah Muhammad Bin Isma’eel Al-Bukhaari. And take into account other Imams of Islam other than Al-Bukhaari and Abu Haneefah. So, when Islam was implemented, it erased the differences that the people had created; and why did those non-Arabs become the leaders and Imams of the Arabs? That is because they carried the religion, raised the banner of true Islamic monotheism – there is no deity worthy of worship except Allah, and Muhammad is Allah’s Messenger – and because there is no difference in virtue between a non-Arab and an Arab except through fear of Allah. When Muslims disciplined themselves with Islam, there was no dispute between them regarding social class by way of that pre-Islamic dispute and distinction, because they did not accept leadership or give precedence to anyone based on this; rather, they accepted everyone because people are equal in this matter. The Quraish rulership, the Umayyad rulership, and the Abbasid rulership ended; then the Mamluk rulership arose, followed by the rulership of Banee Uthman – meaning in the beginning when it was upright; so the Muslims obeyed them and they became the leaders and rulers because the Muslims saw that there was welfare for the people in doing so. (see footnote a) As a result, class distinction and its practise were eradicated from the start, and no one had any reservations about implementing Islam. Islamic history attests to the application of this magnificent principle. [End of quote] [This lecture was first brought to our attention by Ustadh Abu Tasneem (Mushaf al-Banghali)-May Allah bless him and his family wherever they maybe Amin]
In this distinguished lecture, the Shaikh articulated a profound observation regarding the unequal distribution of human rights, which is fundamentally influenced by subjective human perspectives. We find ourselves in a captivating era where the principles of human rights and international law are often manipulated; some individuals wield these concepts to their advantage while conveniently disregarding them when they do not align with their interests. For instance, when a less powerful nation, bolstered by certain influential allies, faces aggression from a more dominant adversary, certain ideologues fervently advocate for the sanctity of sovereignty. Yet, this very principle of sovereignty appears to be conveniently overlooked in the case of Palestine. Consequently, the application of international law and human rights becomes a tool of disparity, serving as a mechanism for injustice against some while favoring others.
In this discourse, the Shaikh also mentioned politics and governance, therefore, this reminds us of the fact that any transgressions against our rights in Muslim countries, we must remain steadfast in fulfilling the divine obligations set forth by their Lord in our interactions with Muslim leaders. Even in the face of oppression, the Muslim is called not to instigate insurrections or to seek external aid under the guise of international law or human rights. Rather, he adheres to the infallible guidance of the final Messenger. Read below:
It is also important to recognise that the removal of any Muslim from Islam due to implementing un-Islamic laws is not a matter for us to judge, instead, this issue is addressed by the upright scholars who can assess the principles as well as associated harms and benefits. Read: https://abukhadeejah.com/ibn-taymiyyah-and-ibn-baaz-on-judging-by-other-than-the-shareeah/
In addition, within the realm of international relations, Muslim leaders maintain bilateral ties with both fellow Muslim countries and non-Muslim states. Consequently, it is essential to exercise caution—unlike the Takfiris—and not speculate about what is right or wrong in this affair without guidance from the upright scholars of Islam.
A Muslim residing in a non-Muslim country bears the duty to protect his faith while also behaving well with non-Muslims. Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, stated:
Likewise I invite you [i.e. Muslims] to have respect for those people who have the right that they should be respected, from those between you and whom there is an agreement (of protection) [i.e. Non-Muslims]. For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers.
And know that it is authentically reported from the Prophet that he said : “Whoever kills one who is under an agreement of protection will not smell the fragrance of Paradise.”
Do not be fooled by those sayings of the foolish people : those who say : ‘Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].’ For by Allah – this is a lie. A lie about Allah’s Religion, and a lie in Islamic societies.
So we may not say that it is lawful to be treacherous towards people whom we have an agreement with. O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allaah – the Most High – has commanded truthfulness – in the saying of Allaah – the Most High – “O you who believe – fear and keep you duty to Allaah and be with the truthful”
And the Prophet encouraged truthfulness and said : “Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allaah as a truthful person“.
And he warned against falsehood, and said : “Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allaah as a great liar.”
O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islam, by your actions and in reality. So how many people there are who first entered into Islam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings. [salafipublications.com]
Read the clarification provided by Shaikh Abu Khadeejah [may Allah preserve him] below.
A question about Hijrah from the Non-Muslim Countries to the Lands of Islam ―And the reality of life in the West for Muslims once you remove the rose-tinted glasses…
https://abukhadeejah.com/question-about-hijrah-from-the-non-muslim-lands-to-the-lands-of-islam/
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Whoever contemplates the state of the world will recognise that every instance of rectification stems from Tawhid, singling out Allah in worship and obedience to His Messenger, Muhammad. Conversely, every form of evil, trial, hardship, scarcity in sustenance, and subjugation by adversaries, among other issues, arises from opposing the Messenger and the pursuit of paths other than those prescribed by Allah and His Messenger. Whoever truly contemplates this matter and examines the world’s conditions from its inception until the time Allah ends it, he will realise this about himself and others, both in general and in specific situations. Indeed, there is no might or power except with Allah – The Most High, The Most Great. [1]
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 manners in this era, it has greatly declined. 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 because a person maybe from the most skillful in matters related to the material world, whilst he is one of the most ignorant people in matters related to the (sound) 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 matters related to it. Its 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 this. Therefore, all good is found in the sound religion and all evil is found in rejecting and willfully denying (Allah, His Messengers, His Laws, Guidance, Commands, Prohibitions etc). 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, which is the determinant of (sound) rectification and success.
The Remedy: What the Religion of Islam 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, 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. Thus, even if the worldly sciences rectify (some) matters based upon that which people know in detail, it will still not be equal to the knowledge of the Messengers- neither will it 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, because 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. [2]
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquility, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [3]
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim Number: 2720] [4]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
An Unpraiseworthy goal behind relentless repetition, especially on social media
Imam Ibn Al-Qayyim, may Allah have mercy upon him said:
Beware of kadhib, as it corrupts one’s ability to teach people as well as one ability to illustrate information based on how it should actually be. The liar presents what is present as something non-existent and what is non-existent as something present; misrepresents the truth as being something false and falsehood as being something true; misrepresents the good and the evil, so he corrupts his conception and knowledge, which subsequently results in his punishment. Then he portrays what is not true to the one who has been duped by him – the one who is drawn to him – and therefore corrupts his conception and knowledge.
The soul of the liar turns away from existing reality, preferring the non-existent, and falsehood. And when his conception and knowledge is corrupted, which is the basis of every wilfully chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- neither benefits from his tongue nor his deeds (i.e. in relation to the specific affair). Because of this, lying serves as the foundation of immorality, as the Prophet [peace and blessings of Allah be upon him] said, “Indeed, lies lead to immorality (or wickedness), and indeed, immorality (or wickedness) leads to the fire.” [Al-Bukhari 2606/2607]
Lies first emerge from the heart and then on the tongue, corrupting it; then they transfer to the limbs and corrupt their deeds, just as they corrupt statements of the tongue. As a result, lying prevails over his utterances, deeds, and state of affairs; corruption gets deeply ingrained in him, and its disease leads to destruction if Allah does not grant him recovery with the medication of truthfulness, which uproots the source (or basis) of the lies. This is why the basis of all deeds of the heart is truthfulness, and the basis of their opposites is lies, such as boasting, self-amazement, pride, being glad (with ungratefulness to Allah’s Favours), conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace, and others.
Every righteous deed, whether done privately or publicly, is founded on truthfulness. And the source of every corrupt deed, whether private or public, is lies. Allah punishes the liar by preventing him (i.e. due to his own chosen evil) from those things that will bring him well-being and benefit, while He rewards the truthful one by granting him the ability to attain the beneficial things of the worldly life and Afterlife. There is nothing comparable to truthfulness in terms of how it brings about the affairs of well-being in this life and the next, and there is nothing comparable to lying in terms of how it corrupts and harms one’s worldly and Afterlife affairs.
And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. [47:21] (1)
Gustave Le Bon, in his work “The Psychology of Crowds,” asserts that when we aim to gradually instill ideas and beliefs into the collective spirit of the masses, the methods employed by leaders vary significantly. They primarily resort to three fundamental techniques: affirmation, repetition, and contagion. While the impact of these methods may be slow, it is undeniably enduring. Political leaders advocating for a specific cause are well aware of the power of affirmation, just as industrialists recognizs the importance of advertising their products. However, advertising only gains influence when coupled with repetition. Napoleon famously stated that there is but one serious form of rhetoric: repetition. Repetition possesses a certain authority that influences rational and well-informed individuals. It allows ideas to embed themselves in the recesses of the unconscious mind, gradually transforming into beliefs that are accepted as truths, ultimately becoming self-evident realities. When these ideas solidify into truths through repetition, they can spread among the masses. For instance, any disturbance among a flock of sheep quickly affects the entire group. This does not require a singular point of origin; the revolution in France in 1848 began in Paris and swiftly extended to a significant portion of Europe, destabilising the monarchies in its wake. The repetition that leads to belief in a particular issue, and consequently its spread, poses a significant risk not only in imposing opinions but also in shaping thought processes, emotions, and feelings. As a result, one may observe that the masses at one point may disdain a certain literary work, only to later take pride in it after several years, or vice versa. This phenomenon can similarly be applied to ideas and beliefs. [2]
Delving deeper into this topic reveals a range of ideologues, demagogues, and provocateurs who argue that people struggle to resist repeated messages. Initially, individuals might dismiss the content, but with ongoing exposure, their skepticism can shift to uncertainty, then bewilderment, and eventually, acceptance, causing them to view the message as truth. Consequently, they believe that relentless repetition is necessary for ideas to take root, thereby strengthening the propaganda that needs to be spread. It is profoundly disheartening to witness some Muslims resorting to such insidious tactics to tarnish reputations online. They perpetuate the same falsehoods, misconceptions, or half-truths in various forms and from multiple perspectives, all while resisting any challenge to their narratives. To remain silent in the face of such distortions would be an act of cowardice; it is imperative to articulate the truth whenever these fallacies are propagated. While it is true that not every instance of misinformation warrants a response, one must not be so naive as to underestimate the potential damage inflicted by those who disseminate their half-truths—whether overtly or covertly—to a targeted audience. When faced with someone who insists on force-feeding you their misconceptions through relentless repetition, maintain your composure and refrain from engaging in conflict. Instead, graciously persist in requesting for tangible clear proof evidence to support their claims, undeterred by their frustration or the frequency of their assertions. Al-Allamah Rabee Bin Hadi Al-Mad’khali, may Allah preserve him, said:
The seeker of truth is not diverted from the truth, fairness and justice due to admiration of the big personalities and being amazed by them, for indeed the truth is more worthy to be followed. It is not permissible to drop the proofs for the sake of this or that great man. The principle [rule] of the Muslim – the unbiased one, the seeker of truth – is always: [قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ -Say, bring forth your proofs if you are truthful]. [Surah An-Nahl. Verse 64] (3)
A recent conversation with one of our in-laws revealed a rather disheartening observation. They recounted how, prior to their acquaintance with the Salafiyyoon, they had been inundated with a barrage of propaganda directed at new Muslims, often portraying a respected elder Salafi teacher in the West in a less than favorable light. This misinformation led some new Muslims to distance themselves from this noble advocate of Tawhid and Sunnah. It was truly shocking to learn that such misconceptions have managed to sway the perceptions of those who are just accepted Islam. Therefore, in the realm of discourse, when one continuously disseminates fallacies, untruths, or distorted narratives, or embodies a mindset of victimhood, it becomes evident that, despite their myriad attempts to elude scrutiny, they lack any substantial and clear evidence. Recognise that their intent is merely to squander your precious time. Do yourself a favour and sever ties with such individuals on platforms like Twitter, WhatsApp, Telegram, or any other venue where they may seek to drain your vitality, even if they present themselves under the pretense of wisdom, counsel, or a quest for mutual understanding.
Al-Hasan al-Basri, may Allah have mercy on him, stated:
Prioritise today for your own sake, recognise the importance of the hour, and value the significance of a single word, while being cautious of regret when the moment of death approaches. (4)
Abu Al-Abbas Ad-Daynuri, may Allah have mercy on him, stated:
There is nothing in this world or the Hereafter more precious and delicate than time and the heart, yet you are squandering both time and the heart. (5)
Imam Ibn Al-Jawzi, may Allah have mercy on him:
It is befitting that a person recognises the significance of their time and the value of each moment, ensuring that no instant is wasted on anything unworthy. One should prioritise the best actions and words, maintaining a sincere intention for good without being slack in that which the body is able. It has been reported that some of the early generations were quick to seize moments. For instance, it is narrated that Amir ibn Abd Qais responded to a man who asked him to speak by saying, “Hold the sun!” [Footnote a] Additionally, Thabit al-Bunani, may Allah have mercy upon him, recounted that when he went to remind his father, his father replied, “My son! Leave me, for I am in my sixth recitation.” There was an instance when some of the early scholars visited another scholar on his deathbed, and upon being asked about his condition, he remarked, “Now my record is being closed.” If a person understands—despite their diligence—that death will interrupt their deeds, they should strive during their lifetime to establish actions that will continue to earn them rewards after their passing. This could involve leaving behind a charitable endowment, planting trees, digging a well, or ensuring that they have descendants who will remember Allah after them, thus securing ongoing rewards. Alternatively, one might author a book on knowledge, as the writings of a scholar serve as a lasting legacy. Engaging in good deeds and imparting knowledge allows others to follow in their footsteps, ensuring that their influence endures beyond their physical existence. Indeed, some have passed away while still living on in the hearts of the people. (6)
Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated:
Wasting time is more severe than death, for while wasting time distances you from Allah and the Hereafter, death separates you from this world and its inhabitants. (7)
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). (8)
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720] (9)
And (remember) when Ibrahim (Abraham) said: My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day]. [Al-Baqara. 126]
Al-Allamah Salih Al-Fawzan, may Allaah protect him, said:
He (Ibrahim – peace be upon him) prioritized security in his supplication over the pursuit of sustenance because security is an essential requirement. Without security, individuals cannot truly enjoy sustenance, as fear undermines the ability to attain it. This is precisely what adversaries aim for—those who seek to destabilise Muslim societies. They wish to create division among Muslims and weaken their unity behind their leaders. This is what they desire – in the guise of promoting beneficial outcomes, rectification, and the alleviation of oppression. They do not desire good advice for the Muslims.
This is all false pretenses, as the absence of rulership would lead to widespread chaos, the proliferation of corruption, and the failure of the promised benefits. Corruption would become rampant, and rectification would be unattainable. Consequently, it is imperative for Muslims to unite under a leadership structure. Even if such leadership exhibits flaws and negligence, the populace should practice patience, as this patience serves to avert greater harm and adversity. Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “It is not known of a group that has ever risen against their Muslim ruler without their circumstances deteriorating further after his removal.” This observation is evident in contemporary times. What is the situation of the countries where the rulers and heads of state have been removed? There has not ceased to be fear, anxiety, chaos, and bloodshed etc. [1]
This underscores the significance of safety as a fundamental necessity for individuals. Otherwise, Ibrahim, peace be upon him, would not have persistently sought Allah’s assistance in establishing it in this land. Consider the regions where a system that ensures safety has deteriorated. In such places, the populace struggles to manage their daily affairs; schools and markets remain closed, and individuals are confined to their homes. Those who have the means often seek to escape to safer locations. When inquiring with one of them, it becomes evident that they feel unable to coexist with their community and family in an environment devoid of safety.
Security can only be effectively established through two key principles: the implementation of Allah’s Laws and obedience to the rulers. The Messenger, peace and blessings of Allah be upon him, elucidated this essential matter for Muslims in their lives. Irbad Sariyah, may Allah be pleased with him, reported that the Messenger of Allah, peace and blessings of Allah be upon him, delivered an admonition after the morning prayer—an admonition that instilled fear in our hearts and brought tears to our eyes. A man then asked, ‘Is this a farewell sermon, and what counsel do you offer us?’ He replied, ‘I enjoin on you to fear Allah and to listen and obey, even if an Abyssinian slave is appointed as your ruler. Indeed, those among you who live long enough will witness many differences. Therefore, be cautious of newly introduced matters in the religion, for they lead to misguidance. Whoever among you observes such occurrences is obliged to adhere to my Sunnah and the Sunnah of the rightly guided caliphs, holding firmly to it with your molar teeth.'” [Ahmad 3/126]
This hadith lays the foundations for security within Islam, which consists of two primary components. The first is fear of Allah (The Most High), understood in its fullest and most comprehensive sense. The second component is the adherence to the rulers in matters that are just and beneficial. The fear of Allah fosters a Muslim’s relationship with Allah, their neighbours, and the surrounding environment. Conversely, the absence of Allah’s Shariah leads to chaos and moral decay. Indeed, Allah (The Mighty and Majestic) has issued a warning to those who forsake His Shariah and disobey His Messenger. Allah said:
And Allah puts forward the example of a township (Makkah), that dwelt secure and well content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad) which they (its people) used to do. [Al-Nahl. 112]
Listening to and obeying the rulers in a (positive manner) ensures that an individual’s affairs within society remain orderly. This act of compliance is intrinsically linked to fear of Allah. Al-Hasan Al-Basri, may Allah have mercy upon him, said: “Indeed, Al-Hajjaaj is a manifestation of Allah’s punishment; therefore, do not attempt to counteract Allah’s punishment with your own hands. Instead, it is essential to submit and exhibit humility, as Allah, the Most High, has stated:
[وَلَقَدْ أَخَذْنَاهُم بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ – And Indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke (Allaah) with submission to Him]. [Al-Muminun. 76]
You see a person who possesses a true understanding of security and his awareness is increased through fear of Allah, thus, he is eager to obey the rulers. However, when there is a lapse in their piety, their sense of security may diminish. Once fear of Allah is established, they they will attain the promise that Allah has mentioned (as follows):
Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to Allah). [Al-Nur 55]
The lack of obedience to the ruler and prioritizing personal interests over that of the ruler is among the most significant factors leading to the corruption of both the land and its inhabitants, as well as a deviation from the path of righteousness and guidance. Al Hasan Al Basri, may Allah have mercy upon him, stated, “By Allah! The establishment of religion is only possible through rulers—despite their potential for tyranny and oppression—because they rectify numerous matters through their governance that outweigh the corruption they may cause.” Imam Ibn Rajab, may Allah have mercy upon him, stated, “The worldly life holds significant benefits when rulers are followed. Through this obedience, the essential matters concerning the sustenance of the populace are established, enabling them to utilize these means as support in demonstrating their faith and fulfilling their obligations to their Lord.” Read: http://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/
Disregarding the authority of rulers and prioritizing oneself through conflict or other means equates to defying Allah and His Messenger, as well as opposing the principles upheld by Ahlus Sunnah Wal Jamaa’ah, the righteous predecessors. The maintenance of security fosters unity and cooperation among Muslims. Allah, the Mighty and Majestic, stated:
The believers are nothing else than brothers (in Islamic religion). So, make reconciliation between your brothers, and fear Allah, that you may receive mercy. [Al-Hujurat. 10]
The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’ruf, and forbid (people) from Al-Munkar; they perform As-Salat and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise. [at-Tawbah 71]
Iman is neither a matter of wishful thinking or superficial assertions; it is a conviction that resides in the heart, evidenced by one’s actions. A true believer cannot be considered as such until he desires for his Muslim brother what he desires for himself and interacts with others in a manner he wishes to be treated. It is universally acknowledged that security is a fundamental aspiration for all; thus, it is incumbent upon a Muslim to actively seek the security of others in order to attain security and safety for himself. Furthermore, maintaining security within a community requires the fulfillment of trusts, while creating an atmosphere of insecurity equates to betrayal. Allah, the Most High, has stated:
O you who believe! Betray not Allah and His Messenger, nor betray knowingly your Amanat (things entrusted to you, and all the duties which Allah has ordained for you). And know that your possessions and your children are but a trial and that surely with Allah is a mighty reward. O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion [(to judge between right and wrong), or (Makhraj, i.e. making a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you, and Allah is the Owner of the Great Bounty. [Al-Anfal. 27-29]
Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said, “They [i.e. Ahlus Sunnah] know that Allah sent Muhammad, peace and blessings of Allah be upon him, for the benefit of the creation in this life and the next, and Allah commands rectification and not corruption”. (2)
Closing the Door of Rebellion Against the Ruler – Shaikh Abu Iyaad Amjad Rafiq
[1] Excerpt From a Juma’ah Khutbah: Khutbah Number 1: dated 1432-03-15: http://www.alfawzan.af.org.sa/node/13208 paraphrased
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. [Surah Al-Maa’idah. Ayah 32]
Imam As-Sadi [may Allah have mercy upon him] said: This means that the killer has no justification to kill, and one should not kill another person unless he has a justified reason (i.e. based on the law of the land) to do so. 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 had 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]
The conduct of the Zionist army, led by Netanyahu, starkly contrasts with the high moral standards referenced in the verse concerning the preservation of life. Instead, they seek justifications for the killing of their own in accordance with the Hannibal Doctrine. Regardless of their acceptance, the principles of the “Dahiya doctrine” and the “Hannibal code,” which they have attempted to obscure, have been scrutinised once again. The “Dahiya philosophy” emerged during the 2006 conflict between the Zionists and Lebanon, with Dahiya denoting the southern suburbs of Beirut that were subjected to bombardment by Zionist aircraft. This strategy is predicated on the belief that a disproportionate application of force can inflict significant and enduring damage on every village from which attacks are launched against Zionists, irrespective of the impact on civilians. The intent behind such a response is to impose severe damage and punishment, necessitating lengthy and costly reconstruction efforts. Consequently, this excessive use of force, cloaked as deterrence, aims to achieve widespread destruction rather than making genuine and sincere effort to avoid civilian casualties. Ibn Abbas, may Allah be pleased with him and his father] said, “Do not kill women, children, old men, or anyone who approaches you for peace and refrains from fighting, because if you do so then you have transgressed without a doubt”. [2] Read the article by Shaikh Abu Iyaad [may Allah preserve him: https://abuiyaad.com/a/justice-war-abu-bakr-advice
The “Hannibal code” refers to the principle that all possible actions should be taken to avert the abduction and detention of a soldier, even if such actions may endanger the lives of the abductees, potentially leading to the death of either the soldier or civilians in order to prevent them from being captured by opponents. Over a year ago, when it was reported that Zionist soldiers were implicated in the deaths of certain citizens during the October 7 attack by Hamas, many individuals categorically rejected this assertion, attributing sole responsibility for the day’s events to Hamas, even though Hamas were also involved in the assault on some non-combatants and unarmed civilians. However, recently, the matter is being portrayed differently, highlighting the controversial Zionist military’s use of the Hannibal code. Read the newspaper excerpts at the end of this article regarding this matter.
Indeed, the tyrannical Zionists remind us of some of the tyrannical disbelievers of old! Allah said:
The people Aad belied the Messengers. When their brother Hud said to them: “Will you not fear Allah and obey Him? Verily! I am a trustworthy Messenger to you. So fear Allah, keep your duty to Him and obey me. No reward do I ask of you for it (my Message of Islamic Monotheism), my reward is only from the Lord of the ‘Alamin (mankind, jinns, and all that exists). Do you build high palaces on every high place, while you do not live in them? And do you get for yourselves palaces (fine buildings) as if you will live therein forever? And when you seize, seize you as tyrants? So fear Allah, keep your duty to Him and obey me. And keep your duty to Him, fear Him Who has aided you with all (good things) that you know. He has aided you with cattle and children. And gardens and springs. Verily, I fear for you the torment of a Great Day”. They said: “It is the same to us whether you preach or be not of those who preach. This is no other than the false tales and religion of the ancients, and we are not going to be punished”. So they belied him, and We destroyed them. Verily! In this is indeed a sign, yet most of them are not believers. And verily! Your Lord, He is indeed the All-Mighty, the Most Merciful. [Surah Ash-Shu’araa. Ayaat 123-140]
Regarding the statement: [وَإِذَا بَطَشۡتُم بَطَشۡتُمۡ جَبَّارِينَ – And when you seize, you seize as tyrants] – Meaning, when you want to attack with a whip or sword, you attack like tyrants, completely overpowering and being savagely violent – neither compassionate nor aim to discipline (within justice as commanded by Allah), nor contemplating on the consequences. [3] Allah gave them great strength and it was obligated on them to use this strength in obedience to Allaah, but they became boastful and haughty, and they said: [مَنۡ أَشَدُّ مِنَّا قُوَّةًۖ – Who is mightier than us in strength? (Surah Fussilat. Verse 15]; and they utilized their strength in disobedience to Allaah, fruitlessly and foolishly, so their Prophet forbade them from that. [4] Their Prophet forbade them from that because it was done out of oppression. [5]
Did you (O Muhammad) not see (thought) how your Lord dealt with ‘Ad (people)? Who were very tall like lofty pillars, the like of which were not created in the land? And (with) Thamud (people), who cut (hewed) out rocks in the valley (to make dwellings)? And (with) Fir’aun (Pharaoh), who had Al-Awtaad? Who did transgress beyond bounds in the lands (in the disobedience of Allah). And made therein much mischief. So your Lord poured on them different kinds of severe torment. Verily, your Lord is Ever Watchful (over them). [Surah Al-Fajr. Ayaat 6-14]
[أَلَمۡ تَرَ -Did you (O Muhammad) not see]- Meaning, with your heart and insight, how those tyrannical nations were dealt with- the (people of) Iram, the well-known tribe in Yemen. [ذَاتِ ٱلۡعِمَاد -Who were very tall like lofty pillars]- Meaning, they had great strength and were insolent and proud. [ٱلَّتِى لَمۡ يُخۡلَقۡ مِثۡلُهَا -The like of which were not created]- Meaning, none was similar to Aad in strength; [فِى ٱلۡبِلَـٰدِ – In the land]-Meaning, in all the lands (due to what they possessed of power and strength), just as Allah [The Most High] says that their Prophet Hud (peace be upon him)said to them: [وَٱذۡڪُرُوٓاْ إِذۡ جَعَلَكُمۡ خُلَفَآءَ مِنۢ بَعۡدِ قَوۡمِ نُوحٍ۬ وَزَادَكُمۡ فِى ٱلۡخَلۡقِ بَصۜۡطَةً۬ۖ فَٱذۡڪُرُوٓاْ ءَالَآءَ ٱللَّهِ لَعَلَّكُمۡ تُفۡلِحُونَ -And remember that He made you successors after the people of Nuh (Noah), and increased you amply in stature. So remember the graces (bestowed upon you) from Allah, so that you may be successful] [Al-A’raaf: Ayah 70]
[وَثَمُودَ ٱلَّذِينَ جَابُواْ ٱلصَّخۡرَ بِٱلۡوَاد – And (with) Thamud (people), who cut (hewed) out rocks in the valley (to make dwellings)]; Meaning: Valley towns, which they hewed out of solid rocks with their strength and took them as dwelling places.
[وَفِرۡعَوۡنَ ذِى ٱلۡأَوۡتَاد – And (with) Fir’aun (Pharaoh), who had the stakes]; Meaning: He had hosts that established his authority, like how stakes firmly hold something (on the ground). [ٱلَّذِينَ طَغَوۡاْ فِى ٱلۡبِلَـٰدِ – Who did transgress beyond bounds in the lands (in the disobedience of Allah)]; Meaning: Aad, Thamud, Fir’awn and those who followed them because they transgressed in Allah’s earth and harmed the slaves of Allah in their religious and worldly affairs. And because of this Allah (The Most High) said: [فَأَكۡثَرُواْ فِيہَا ٱلۡفَسَاد – And made therein much mischief]; Meaning: Disbelief (in Allah and His Messengers); spreading all types of disobedience (in the land); hastening to wage war against the Messengers and hindering mankind from the path of Allah.
So when they reached that state of haughtiness deserving of destruction, Allah sent them His punishment -different kinds of severe torment. [إِنَّ رَبَّكَ لَبِٱلۡمِرۡصَادِ – Verily, your Lord is Ever Watchful]; Meaning: Ever watchful over the one who disobeys Him. Allah gives him respite for a little while and then seizes him with a mighty and powerful punishment. [6]
Also, other groups behaved in this manner, such as the Muta’assibah (Fanatical Partisans) among the Jews and the Azaariqah among the Khawaarij. “The fanatical partisans among the Jews were a group whose thought was close to that of the Faareesiyyoon, but they were very aggressive and believed in assassinating anyone who disagreed with them. They were also called Saffaakoon [Those Eager to Commit Murder], and they committed pillage, plunder, and transgressed against everyone who accepted submission to others besides them. Hostility occurred between them and the Fareesiyyoon because the Faareesiyyoon submitted to the Romans. Some of the researchers consider them to be from the political or nationalistic sects, even though their movement started within a religious framework, but great were the crimes that they committed from one place to another”. [7] As for the Azaariqah among the Khawaarij, Al-Baghdaadee [429 AH- may Allah have mercy upon him] stated about their Bidah: “From them is their declaration that it is permissible to kill the women and children of their opponents, and they claimed that the children of their opponents would dwell in the fire forever”. [8]
Regarding the use of white phosphorus, the Zionist military cannot deny the fact that it has used it in the past as stated in the Jerusalem Post as follows:
However, as for the recent claims during the recent conflict that Netanyahu’s army of Zionists are using it again, this is still being investigated, so we’ll wait for the reliable and unbiased investigators and experts – among Muslims and non-Muslims – to produce a final report. We neither negate nor affirm until the affair is finalised, but what remains a fact is that the Zionists did use white phosphorous in the past.
Finally, every oppressor who uses these barbaric methods reminds us of what has been stated in Surah Al-Burooj. Allah said:
Cursed were the People of the Ditch, (the large ditch with) the fire, given fuel (in abundance). While they were sat over it (watching those whom they punished by burning). [9]
Imam As-Sadi [may Allah have mercy upon him] said: This is the greatest type of tyranny and heart-heartedness because they combined disbelief in Allah’s Ayaat and wilful opposition to them, waging war against its adherents and torturing them with this torment, which the extremely heart-breaking, whilst they are present and throwing them into it. And the fact is that they did not take revenge on the believers except due to a characteristic for which they are praised, and by way of which they attain happiness (in this life and the next), which is that they believed in Allah. [10]
Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said, “They saw the fire burning these people while sitting and joking as if nothing was happening, and Allah’s protection is sought (against this behaviour). This is tyranny that a person sees a human being burnt with fire while he reclines on his couch and is distracted by the conversation and does not care”. [11]
[1] Tafseer As-Sadi.
[2] Tafseer at-Ṭabaree 2/190
[3] Roohul Ma’aanee by Imam Vol 11. page 165. By Imaam al-Aloosee (may Allah have mercy upon him)]
[4] Tafseer As-Sadi. slightly paraphrased
[5] Zaadul Maseer Fee Ilmit Tafseer by Imaam Ibnul Jawzi (may Allah have mercy upon him)
[6] Tafseer As-Sadi. slightly paraphrased
[7]Al-Faslu Fil Milal Wal-Ahwaa Wan-Nihal. 1/177-179 By Ibn Hazm. Publisher: Daar Al-Jeel 1405AH. Al-Milal Wan-Nihal 1/215-219. By Ash-Sharastaanee. Maktabah Al-Halabiy 1406AH. Maqaarinatul Ad’yaan Al-Yahoodiyyah 218-225. Maktabah An-Nahdah Al-Misriyyah
